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THE 



ACT OF BAPTISM 



IN THE 



HISTORY OF THE CHRISTIAN CHURCH. 



BY 

HENRY S. BURRAGE. 






PHILADELPHIA: 

AMEEICAN BAPTIST PUBLICATION SOCIETY, 

1420 CHESTNUT STREET. 

r/nn, 



r 






Entered according to Act of Congress, in the year 1879, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY, 
In the Office of the Librarian of Congress, at Washington. 



The Library 
OF Congress 



WASHINGTON 



Westcott & Thomson, 
Stereotypers and EUctrotypers^ Philada, 



Co tf)t iaemorg 



HORATIO BALCH HACKETT, D.D.,LL.D, 

AT WHOSE FEET AT NEWTON IT WAS MY PRIVILEGE 

TO SIT, 

AND WHOSE INSTKUCTIONS HAVE BEEN AN INSPIEATION 
TO ME IN SUBSEQUENT YEARS, 

THIS VOLUME 

IS *^ 

AFFECTIONATELY DEDICATED 
BY THE AUTHOR. 



PREFACE. 



In this volume I have endeavored to show what has 
been the act of baptism in the history of the Christian 
Church. A large number of works have been consulted 
in its preparation. Especially worthy of mention are 
the following: Baptism, and the Baptisteries of Italy, 
American Baptist Publication Society, Philadelphia, 
1875, and The Archeology of Baptism, London, 1876, 
by Wolfred Nelson Cote; Geschichtliche Darstellung 
der Verrichtung der Taufe, von Dr. F. Brenner, Bam- 
berg, 1818 ; A History of the Modes of Christian Bap- 
tism, by Kev. James Chrystal, Philadelphia, 1861 ; 
Denkwilrdigkeiten aus der Christlichen Archdologie, von 
Dr. Johann Christian Wilhelm Augusti, Bd. vii., Leip- 
zig, 1825 ; The Meaning and Use of " Baptizein,'' by T. J. 
Conant, D. D., New York, 1868 ; The History of Infant 
Baptism, by W. Wall, London, 1819; The History of 
Baptism, by R. Eobinson, London, 1790; Das. Sacra- 
ment der Taufe, von Joh. Wilh. Friedrich Hofling, Er- 
langen, 1859 ; Hippolytus and his Age, by C. C. J. Bun- 
sen, London, 1852; The Creeds of Christendom, by Philip 
Schaff, D. D., LL.D., New York, 1877; The History of 
the English Baptists, by Thomas Crosby, London, 1738 ; 
1 ^^ 6 



6 PEEFACE. 

Bye-Paths in Baptist History, by Eev. J. Jackson Goad- 
by, New York; Historical Vindications^ by Sewall S. 
Cutting, Boston, 1859 ; Geschichte der Taufe und Tauf- 
gesinnten, von Johann August Starck, Leipzig, 1789; 
Mittheilungen aus dem Antiquariate, von Calvary & Co., 
Berlin, 1870; and Johannes Kessler^s SabbataySt. Gallen, 
1870. 

I should have found very helpful The Baptism of the 
Ages and of the Nations, by William Cathcart, D. D., 
published by the American Baptist . Publication Soci- 
ety, Philadelphia, during the present year, had I not 
completed the preparation of my manuscript before 
the appearance of that excellent work. I find in it a 
few testimonies that had escaped my notice, and these 
I have transferred to my own pages. 

For the use of some of the books mentioned above 
I am indebted to the library of the Newton Theological 
Institution, and to the library of Colby University. For 
valuable aid I am also indebted to the Rev. Dr. Alvah 
Hovey, D.D., President of the Kewton Theological In- 
stitution, and especially to the Eev. Edward W. Pride 
of Boston, who has consulted for me rare works in 
the libraries of that city. 

If there are other testimonies which should have a 
place in this attempt to show what has been the act 
of baptism in the history of the Christian Church, 
they are not purposely omitted, and I know of none 
that would in any way modify the general conclusions 
reached. 

Portland, Maine, Sept., 1878. 



CONTENTS. 



CHAPTEE I. 

PAGE 

Baptism in the New Testament Period, a. d. 
26-100 9 

CHAPTEE II. 
From the New Testament Period to the Coun- 
cil OF Nic^A, A.D. 100-325 38 

CHAPTEE III. 
From the Council of Nic^a to the Council of 
Toledo, a.d. 325-633 53 

CHAPTEE IV. 
From the Council of Toledo to the Council of 
Eavenna, a.d. 633-1311 91 

CHAPTEE V. 
From the Council of Eavenna to the Westmin- 
ster Assembly, a. d. 1311-1644 124 

CHAPTEE VI. 
From the Westminster Assembly to the Pres- 
ent Time, A.D. 1644-1879 169 

NOTES 215 

INDEX 247 

7 



THE ACT OF BAPTISM. 



CHAPTER I. 



BAPTISM IN THE NEW TESTAMENT PERIOD. 
^. D. S6-100. 

It has been claimed (Lightfoot, Bengel, Wall, 
and others) that when John the Baptist ap- 
peared, baptism had long been in use among 
the Jews as an initiatory rite in the case of 
proselytes. There is, however, no reference to 
such an initiatory rite in the Old Testament. 
Proselytes are mentioned, but all the Old Tes- 
tament writers are silent concerning proselyte 
baptism. The same is true of the Apocryphal 
books and of the books of the New Testament. 
Moreover, writers like Josephus and Philo make 
no mention of proselyte baptism. The former, 
as is well known, is especially minute in his al- 
lusions to the customs of the Jews; and though 
in several instances he refers to persons who 



10 THE ACT OF BAPTISM. 

embraced the Jewish religion and submitted to 
circumcision, he makes no allusion to their bap- 
tism. So also in the Mishna, or text of the Tal- 
mud, which belongs to the early part of the third 
century, there is no mention of proselyte baptism. 
The same is true of the writings of the Christian 
Fathers during the first four centuries. Accord- 
ingly, Meyer, in his Commentary on Matthew 
(Ger. ed., s. 97), says : ^' The baptism of John 
has been viewed wrongly as a modified applica- 
tion of Jewish proselyte baptism, which first 
came into practice after the destruction of Je- 
rusalem. The oldest witness concerning it ap- 
pears in the Gemara Babyl. Jebamoth, 46. 2, while 
Philo, Josephus, and the older Targums are en- 
tirely silent in reference to such a rite." The 
following is from Godet's Commentary on Luke 
(Eng. ed., vol. i., p. 172) : " The rite of baptism, 
w^hich consisted in the plunging of the body 
more or less completely into water, was not at 
this period in use among the Jews, neither for 
the Jews themselves, for whom the law only 
prescribed lustrations, nor for proselytes from 
paganism, to whom, according to the testimony 
of history, baptism was not applied until after 
the fall of Jerusalem. The very title Baptist, 
given to John, sufficiently proves that it was he 



THE ACT OF BAPTISM. 11 

who introduced the rite. This follows from 
John i. 25, where the deputation from the San- 
hedrin asks him by what right he baptizes if he 
is neither the Messiah nor one of the prophets, 
which implies that this rite was introduced by 
him, and further from John iii. 26, where the 
disciples of John make it a charge against Jesus 
that he adopted a ceremony of which the insti- 
tution, and consequently, according to them, the 
monopoly, belonged to their Master." Geikie, in 
his Life and Words of Christ (Am. ed., vol. i., pp. 
394, 395), states the fact thus : " With the call to 
repent John united a significant rite for all who 
were willing to own their sins and promise 
amendment of life. It was the new and striking 
requirement of baptism, which John had been 
sent by divine appointment to introduce. The 
Mosaic ritual had indeed required washings and 
purifications, but they were mostly personal acts 
for cleansing from ceremonial defilements, and 
were repeated as often as new uncleanness de- 
manded. But baptism was performed only once, 
and those who sought it had to receive it from the 
hands of John. The old rites and requirements 
of the Pharisees would not content him. A new 
symbol was needed, striking enough to express 
the vastness of the change he demanded and to 



12 THE ACT OF BAPTISM. 

form its fit beginning, and yet simple enough to 
be easily applied to the whole people, for all 
alike needed to break with the past and to en- 
ter on the life of spiritual effort he proclaimed. 
Washing had, in all ages, been used as a religious 
symbol and a significant rite. Naaman's leprosy 
had been cleansed away in the waters of the Jor- 
dan. The priests in the temple practised constant 
ablutions, and others were required daily from the 
people at large to remove ceremonial impurity. 
David had prayed, 'Wash me from mine iniquity.' 
Isaiah had cried, ' Wash ye, make you clean, put 
away the evil of your doings.' Ezekiel had told 
his countrymen to ' wash their hearts from wick- 
edness.' Ablution in the East is, indeed, of itself 
almost a religious duty. The dust and heat weigh 
upon the spirits and heart like a load. Its removal 
is refreshment and happiness. It was, hence, im- 
possible to see a convert go down into a stream 
travel-worn and soiled with dust, and after dis- 
appearing for a moment emerge pure and fresh, 
without feeling that the symbol suited and inter- 
preted a strong craving of the human heart. It 
was no formal rite with John." ^ 

It should be added, however, that whatever 
difference of opinion has existed concerning the 
origin of proselyte baptism, there has been but' 



THE ACT OF BAPTISM. 13 

one opinion concerning the manner in which 
it was administered. This was by immersion. 
Such is the testimony of the Babylonian Gemara, 
Maimonides, who wrote in the twelfth century, 
says : '' There must be water sufficient for the 
dipping of the whole body of a man at once; 
and such the wise men reckon to be a cubit 
square and three cubits in depth." And such 
is the practice in the case of proselytes at the 
present time. Leo of Modena, Rabbi of Venice, 
in his book De Ritilms et Usis Judxorum (pars, i., 
c. 3), says: ''He who desires to become a Jew is 
first circumcised, and a few days after is entirely 
bathed in water in presence of three rabbis who 
have examined him. He is then considered a 
Jew like the others." 

The following references to baptism are found 
in the New Testament. 

John's Baptism in General. 
Matt. iii. 1, 2, 5, 6. — In those days came John 
the Baptist, preaching in the wilderness of Judsea, 
and saying. Repent ye: for the kingdom of heaven 
is at hand. . . . Then went out to him Jerusalem, 
and all Judsea, and all the region round about 
Jordan, and were baptized of him in Jordan, con- 
fessing their sins. 

2 



14 THE ACT OF BAPTISM. 

Mark i. 4, 5. — John did baptize in the wilder- 
ness, and preach the baptism of repentance for 
the remission of sins. And there went out unto 
him all the land of Judsea, and they of Jerusa- 
lem, and were all baptized of him in the river of 
Jordan, confessing their sins. 

Luke iii. 3, 7, 8. — And he came into all the 
country about Jordan, preaching the baptism of 
repentance for the remission of sins. . . . Then 
said he to the multitude that came forth to be 
baptized of him, generation of vipers, who hath 
warned you to flee from the wrath to come? 
Bring forth therefore fruits worthy of repentance, 
and begin not to say within yourselves, We have 
Abraham to our father : for I say unto you, That 
God is able of these stones to raise up children 
unto Abraham. 

John i. 25-28. — And they asked him, and said 
unto him, Why baptizest thou then, if thou be 
not that Christ, nor Elias, neither that prophet ? 
John answered them, saying, I baptize with water: 
but there standeth one among you, whom ye know 
not; he it is, who coming after me is preferred 
before me, whose shoe's latchet I am not worthy 
to unloose. These things were done in Bethabara 
beyond Jordan, where John was baptizing. 

John iii. 23. — And John also was baptizing in 



THE ACT OF BAPTISM. 15 

Mnon near to Salim, because there was much 
water there: and they came and were baptized. 

Baptism of Jesus by John. 

Matt. iii. 13-17. — Then cometh Jesus from 
Galilee to Jordan unto John, to be baptized of 
him. But John forbade him, saying, I have need 
to be baptized of thee, and comest thou to me ? 
And Jesus answering said unto him, Suffer it to 
be so now: for thus it becometh us to fulfil all 
righteousness. Then he suffered him. And 
Jesus, when he was baptized, went up straight- 
way out of the water : and lo, the heavens were 
opened unto him, and he saw the Spirit of God 
descending like a dove, and lighting upon him : 
and lo, a voice from heaven, saying. This is my 
beloved Son, in whom I am well pleased. 

Mark i. 9-11. — And it came to pass in those 
days, that Jesus came from Nazareth of Gali- 
lee, and was baptized of John in Jordan. And 
straightway coming up out of the water, he saw 
the heavens opened, and the Spirit like a dove 
descending upon him: and there came a voice 
from heaven, saying, Thou art my beloved Son, in 
whoni I am well pleased. 

Luke iii. 21, 22. — Now when all the people were 
baptized, it came to pass, that Jesus also being 



16 THE ACT OF BAPTISM. 

baptized, and praying, the heaven was opened, 
and the Holy Ghost descended in a bodily shape 
like a dove \ipon him, and a voice came from 
heaven, which said. Thou art my beloved Son ; 
in thee I am well pleased. 

John i. 32-34. — And John bare record, saying, 
I saw the Spirit descending from heaven like a 
dove, and it abode upon him. And I knew him 
not : but he that sent me to baptize with water, 
the same said unto me. Upon whom thou shalt 
see the Spirit descendmg, and remaining on him, 
the same is he which baptizeth with the Holy 
Ghost. And I saw, and bare record that this is 
the Son of God. 

Other References to Baptism in the Gospels. 

John iii. 22. — After these things came Jesus 
and his disciples into the land of Judsea; and 
there he tarried with them, and baptized. 

John iv. 1-3. — When therefore the Lord knew 
how the Pharisees had heard that Jesus made and 
baptized more disciples than John (though Jesus 
himself baptized not, but his disciples), he left 
Judsea, and departed again into Galilee. 

Matt, xxviii. 18-20. — And Jesus came and spake 
unto them, saying, All power is given unto me in 
heaven and in earth. Go ye therefore, and teach all 



THE ACT OF BAPTISM. 17 

nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost : teaching 
them to observe all things whatsoever I have com- 
manded you . and lo, I am with you alway, even 
unto the end of the world. Amen. 

Mark xvi. 15, 16. — And he said unto them, Go 
ye into all the world, and preach the gospel to 
every creature. He that believeth and is bap- 
tized shall be saved; but he that believeth not 
shall be damned. 

Apostolic Baptism. 

Acts ii. 37-42.— Now when they heard this, 
they were pricked in their heart, and said unto 
Peter and to the rest of the apostles, Men and 
brethren, what shall we do ? Then Peter said 
unto them, Repent, and be baptized every one of 
you in the name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of the Holy 
Ghost. For the promise is unto you, and to your 
children, and to all that are afar off, even as many 
as the Lord our God shall call. And with many 
other words did he testify and exhort, saying, 
Save yourselves from this untoward generation. 
Then they that gladly received his word were 
baptized: and the same day there were added 
unto them about three thousand souls. And they 

2* B 



18 THE ACT OF BAPTISM. 

continued steadfastly in the apostles' doctrine 
and fellowship, and in breaking of bread, and in 
prayers. 

Acts viii. 12, 13. — But when they believed 
Philip preaching the things concerning the king- 
dom of God, and the name of Jesus Christ, they 
were baptized, both men and women. Then Simon 
himself believed also ; and when he was baptized, 
he continued with Philip, and wondered, behold- 
ing the miracles and signs which were done. 

Acts viii. 36-39. — And as they went on their 
way, they came unto a certain water: and the 
eunuch said, See, here is water : what doth hinder 
me to be baptized? And Philip said, If thou be- 
lievest with all thine heart, thou may est. And he 
answered and said, I believe that Jesus Christ is 
the Son of God. And he commanded the chariot 
to stand still : and they went down both into the 
water, both Philip and the eunuch ; and he bap- 
tized him. And when they were come up out of 
the water, the Spirit of the Lord caught away 
Philip, that the eunuch saw. him no more : and 
he went on his way rejoicing. 

Acts ix. 17, 18. — And Ananias went his way, 
and entered into the house, and putting his hands 
on him said. Brother Saul, the Lord, even Jesus, 
that appeared unto thee in the way as thou cam- 



THE ACT OF BAPTISM. 19 

est, hath sent me, that thou mightest receive thy 
sight, and be filled with the Holy Ghost. And 
immediately there fell from his eyes as it had 
been scales: and he received sight forthwith, 
and arose, and was baptized. 

Acts X. 44-48. — While Peter yet spake these 
words, the Holy Ghost fell on all them which 
heard the word. And they of the circumcision 
which believed were astonished, as many as came 
w^ith Peter, because that on the Gentiles also was 
poured out the gift of the Holy Ghost. For they 
heard them speak with tongues, and magnify God. 
Then answered Peter, Can any man forbid water, 
that these should not be baptized, which have re- 
ceived the Holy Ghost as well as we ? And he com- 
manded them to be baptized in the name of the 
Lord. Then prayed they him to tarry certain days. 

Acts xvi. 13-15. — And on the Sabbath we went 
out of the city by a river side, where prayer was 
wont to be made ; and we sat down, and spake 
unto the women which resorted thither. And a 
certain woman named Lydia, a seller of purple, 
of the city of Thyatira, which worshipped God, 
heard us : whose heart the Lord opened, that she 
attended unto the things which were spoken of 
Paul. And when she was baptized, and her 
household, she besought us, saying. If ye have 



20 THE ACT OF BAPTISM. 

judged me to be faithful to the Lord, come into 
my house, and abide there. And she constrained 
us. 

Acts xvi. 32-34. — And they spake unto him the 
word of the Lord, and to all that were in his 
house. And he took them the same hour of the 
night, and washed their stripes ; and was baptized, 
he and all his, straightway. And when he had 
brought them into his house, he set meat before 
them, and rejoiced, believing in God with all his 
house. 

Acts xviii. 8, 25. — And Crispus, the chief ruler 
of the synagogue, believed on the Lord with all 
his house ; and many of the Corinthians hearing 
believed, and were baptized. . . . This man was 
instructed in the way of the Lord; and being 
fervent in the spirit, he spake and taught dili- 
gently the things of the Lord, knowing only the 
baptism of John. 

Acts xix. 1-5. — And it came to pass that while 
ApoUos was at Corinth, Paul having passed 
through the upper coasts came to Ephesus : and 
finding certain disciples, he said unto them, Have 
ye received the Holy Ghost since ye believed? 
And they said unto him, We have not so much 
as heard whether there be any Holy Ghost. And 
he said unto them, Unto what then were ye bap- 



THE ACT OF BAPTISM. 21 

tized? And they said, Unto John's baptism. 
Then said Paul, John verily baptized with the 
baptism of repentance, saying unto the people, 
that they should believe on him which should 
come after him, that is, on Christ Jesus. When 
they heard this, they were baptized in the name 
of the Lord Jesus. 

Acts xxii. 16.— And now why tarriest thou? 
arise, and be baptized, and wash away thy sins, 
calling on the name of the Lord. 

Rom. vi. 3-5. — Know ye not, that so many of us 
as were baptized into Jesus Christ were baptized 
into his death ? Therefore we are buried with him 
by baptism into death; that like as Christ was 
raised up from the dead by the glory of the 
Father, even so we also should walk in newness 
of life. For if we have been planted together in 
the likeness of his death, we shall be also in the 
likeness of his resurrection. 

1 Cor. i. 13-16.— Is Christ divided? was Paul 
crucified for you? or were ye baptized in the 
name of Paul? I thank God that I baptized 
none of you, but Crispus and Gains; lest any 
should say that I had baptized in mine own 
name. And I baptized also the household of 
Stephanas ; besides, I know not whether I bap- 
tized any other. 



22 THE ACT OF BAPTISM. 

1 Cor. X. 2. — And were all baptized unto Moses 
in the cloud and in the sea. 

Gal. iii. 27. — For as many of you as have been 
baptized into Christ have put on Christ. 

Eph. iv. 5. — One Lord, one faith, one baptism. 

Col. ii. 12. — Buried with him in baptism, 
wherein also ye are risen with him through the 
faith of the operation of God, who hath raised 
him from the dead. 

1 Pet. iii. 20, 21. — Which sometime were dis- 
obedient, when once the long-suffering of God 
waited in the days of Noah, while the ark was 
a preparing, wherein few, that is, eight souls 
were saved by water. The like figure whereunto 
even baptism doth also now save us (not the put- 
ting away of the filth of the flesh, but the answer 
of a good conscience toward God), by the resur- 
rection of Jesus Christ. 

EEMARKS. 

In the passages which refer to the baptism of John, 
three places, it will be noticed, are mentioned as the 
scene of the forerunner's labors. 1. There was the 
place — probably the lower ford of the Jordan — which 
was most accessible to those ^'from Jerusalem and all 
Judea" who repaired to John for baptism. 2. There 
was Bethabara, or more properly Bethany, on the 
east side of the Jordan, the site of which is un- 



THE ACT OF BAPTISM. 23 

known. On Kiepert's map its location is given as 
opposite to Jericho. Stanley thinks it must have 
been on one of the upper fords of the Jordan, near 
Succoth, and about thirty miles from Jericho. 3. 
Then there was ^non, near Salim, which, accord- 
ing to Jerome^s testimony, was still farther north, 
and eight miles south of Scythopolis. 

C. E,. Conder, of the British Eoyal Engineers, and 
officer in charge of the survey expedition of the Pal- 
estine Exploration Fund, in his Tent-work in Palestine 
(vol. i., pp. 91, 92), places the probable site of jEnon 
in the valley through which Jacob drove his flocks 
and herds from Succoth to Shalem, near Shechem. 
He says: 

" The head-springs are found in an open valley sur- 
rounded by desolate and shapeless hills. The water 
rushes out over a stony bed, and flows rapidly down 
in a fine stream surrounded by bushes of oleander. 
The supply is perennial, and a continual succession 
of little springs occurs along the bed of the valley, 
so that the current becomes the principal western 
affluent of the Jordan south of the well of Jezreel. 
The valley is open in most parts of its course, and we 
find the two requisites for the scene of the baptism of 
a huge multitude — an open space and abundance of 
water. 

'^Not only does the name Salem occur in the village 
three miles south of the valley, but the name -^non, 
signifying ' springs,' is recognizable at the village of 
'Ainun, four miles north of the stream. There is only 



24 THE ACT OF BAPTISM. 

one other place of the latter name in Palestine, Beit 
'Ainun, near Hebron, but this is a place which has 
no very fine supply of water, and no Salem near it. 
On the other hand, there are many Salems all over 
Palestine, but none of them have an ^Enon near them. 
The site of Wady Farah is the only spot where all the 
requisitions are met — the two names, the fine water- 
supply, the proximity of the desert, and the open cha- 
racter of the ground." 

Foulkes (Smith's Bib, Did,, Am. ed., vol. ii., p. 1457) 
suggests that John's first baptisms were at the lower 
ford of the Jordan, the second at Bethany, and the 
third at JEnon ; that thus he " moved upward grad- 
ually toward Galilee, the seat of Herod's jurisdiction, 
by whom he was destined to be apprehended and 
executed.'' 

Concerning the place of the Saviour's baptism, we 
only know that it was in the river Jordan. Some think 
that it was at the spot where the river was crossed bj'' 
the Israelites under Joshua. Thus Lightfoot says: 
*' There is reason to believe that John was baptizing 
in the very place where the Israelites passed over, and 
that our Lord was baptized in that spot where the ark 
rested in the bed of the river." Others think that the 
place was farther north. Stanley {Sinai and Palestine, 
p. 304) says that Bethabara was the scene of the^ 
Saviour's baptism. But, as Dr. Hackett has suggested 
{Bib. Sacra, July, 1866, p. 520), '^for this purpose he 
must, contrary to the evideiice, make the wilderness 
of Judea lie in part on the east of Jordan." 



THE ACT OF BAPTISM. 25 

Now from these New Testament passages what do we 
learn in reference to the act of baptism ? First of all, 
the meaning and use of the word which the sacred 
writers employ to designate the act show that it was 
immersion. The evidence need not here be presented. 
It will be found in Conant's Meaning and Use of Bap- 
tizein, which is an exhaustive examination of exam- 
ples of the lexical and grammatical use of the word 
'' drawn from writers in almost every department of 
literature and science ; from poets, rhetoricians, philos- 
ophers, critics, historians, geographers; from writers 
on husbandry, on medicine, on natural history, on 
grammar, on theology ; from almost every form and 
style of composition — romances, epistles, orations, 
fables, odes, epigrams, sermons, narratives; from 
writers of various nations and religions, Pagan, Jew, 
and Christian, belonging to many different countries, 
and through a long succession of ages." The follow- 
ing paragraphs (pp. %7, 88) embody the facts derived 
from this extended examination. 

" The ground-idea expressed by this word is to put 
« 
into or under water (or other penetrable substance), so 

as entirely to immerse or submerge; that this act is 

always expressed in the literal application of the 

word, and is the basis of its metaphorical uses. This 

ground-idea is expressed in English, in the .various 

connections where the word occurs, by the terms 

(synonymous in this ground-element) to immei^se, ini- 

merge J submerge, to dip, to plunge, to imbathe, to whelm. 

■■ " The word has retained its ground-meaning withoul 

3 



26 THE ACT OF BAPTISM. 

change. From the earliest age of Greek literature 
down to its close (a period of about two thousand 
years), not an example has been found in which the 
word has any other meaning. There is no instance in 
which it signifies to make a partial application of 
water by affusion or sprinkling, or to demise, to purify 
apart from the literal act of immersion as the means 
of cleansing or purifying.'' 

This is the view of the best lexicographers. Lid- 
dell and Scott, in their English-Greek Lexicon, sixth 
English edition, revised and enlarged, give the mean- 
ing of baptizein as follows : ^ 

'^ T. To dip in or under water, to bathe — metaphorically, 
of the crowds who flocked into Jerusalem at the time of the 
siege; of a man soaked in wine, over head and ears in 
debt, dunned with questions. 11. To dratu wine from 
bowls in cups (of course by dipping them). III. In 
the New Testament, to baptized ^ ^ 

Wilke's Lexicon of New Testament Greek, revised and 
edited by C. L. W. Grimm, 1868, now in process of 
translation by Prof. J. H. Thayer of the Andover 
Theological Seminary, gives the following definition 
of baptizein: 

"I. 1. To immerse repeatedly, to immerse, to submerge; 
2. To bathe, lave, cleanse with ivater by immersion or sub- 
mersion. II. (a) Absolutely, to administer the rite of holy 
bathing, to baptize; Vulgate, tingo; (6) with prepositions : 
(1) eis, denoting the material into which one is im- 
mersed (Mark i. 9), the end (Matt. iii. 11), the effect (1 
Cor. xii. 13) ; (2) en, with the dative, of the substance 



THE ACT OF BAPTISM. 27 

•into which one is immersed (Mark i. 5; John i. 31), of 
that with which any one baptizes (Matt. iii. 11) ; or with 
the simple dative (Luke iii. 16), to imbue largely with 
the Holy Spirit (Matt. iii. 11) ; (3) for the dead, etc. 
But this baptism is described as an * immersion in 
water.' Baptisma is said to be a word peculiar to the 
New Testament and the church, and is defined im- 
mersioUj submersion — (1) of calamities and afflictions 
by which one is overwhelmed; (2) of John's baptism ; 
(3) of Christian baptism, and this, according to the 
apostolic idea, is the rite of holy submersion com- 
manded by Christ/'* 

Prof. E. A. Sophocles of Harvard College, a Greek 
by birth, in his Lexicon of Greek Usage in the Roman 
and Byzantine Periods (b. c. 146-a. d. 1100), defines 
baptizein thus : 

^'1. To dip, to immerse, to sink. Tropically, to afflict; 
of a man, soaked in liquor, intoxicated. 2. Middle, to 
perform ablution, to bathe, 3. To plunge a knife. 4. 
To baptized " There is no evidence," he says, ^' that 
Luke and John, Paul and the other writers of the New 
Testament, put upon this verb meanings not recognized 
by the Greeks." ^ 

Cremer, in his Biblico- Theological Lexicon of New 
Testament Greek (second, greatly enlarged and im- 
proved, edition, Gotha, 1872), has the following defini- 
tion of baptizein: 

" I. To immerse, submerge,'' and he adds that the New 
Testament use of the word denotes " immersion, sub- 
mersion for a religious purpose." ^ 



28 THE ACT OF BAPTISM. 

Added words in the Scripture record confirm this 
testimony from the use of baptizein. The behever was 
buried with Christ in baptism. Col. ii. 12. The admin- 
istrator and the candidate went down into the water, 
and came up out of the water. Acts viii. 38, 39. Bap- 
tism was not with, but in, water, in the Jordan. Matt, 
iii. 11 ; Mark i. 9, etc. 

Hence the following testimony of the best exegetical 
scholars : 

Meyer, in his note on Matt. iii. 6, says : " The thing 
visibly and sensibly symbolized in John's baptism was 
the repentance. But the immersion of the entire per- 
son alone answered to this, because repentance should 
concern and purify the entire man, to which also after- 
ward was connected by inner necessity the specific 
Christian conception of the symbolical immersion 
and emersion. Eom. vi. 3, sq. ; Tit. iii. 5." 

Lange, in his note on the same passage, says : " And 
were baptized, immersed, in the Jordan, confessing 
their sins." 

Alford has a like note on this passage. He says : 
''The baptism was administered in the daytime, by 
immersion of the whole person." 

Olshausen, in a note to his remarks on John's teach- 
ing and baptism {Com., vol. i., p. 257), says : ''John's 
baptism was most probably like the Christian, not only 
in this — that in it the baptizing party performed the 
immersion on the baptized — but that a formula was 
used at the immersion." 

Prof. E. H. Plumptre, in Ellicott's Commentary on 



THE ACT OF BAPTISM. 29 

the New Testament, in his note on Matt. iii. 11, where 
he considers the ''baptism with the Holy Ghost," 
says : '' As heard and understood at the time, the bap- 
tism with the Holy Ghost would imply that the souls 
thus baptized would be plunged, as it were, in that 
creative and informing Spirit which was the source of 
life and holiness and wisdom." 

In his note on Mark vii. 4, Meyer says : " Except they 
wash is not to be understood of washing the hands 
(Lightfoot, Wetstein), but of immersion, which the 
word in classic Greek and in the New Testament 
everywhere means (compare Beza) — i. e., here, accord- 
ing to the context, to take a bath. See iilso Luke 
xi. 38." 

Prof. Plumptre, in his note on the same passage, 
says : '' The Greek verb (that for wash) differs from 
that in the previous verse, and implies the washing or 
immersion (the verb is that from which our word hap- 
tize comes to us) of the whole body, as the former 
does of a part." 

Of Luke xi. 38 he says: "Here the word washed 
(literally, though of course not in the technical sense, 
baptized) implies actual immersion, or at least a pro- 
cess that took in the whole body." Of Luke xii. 50 
he says : "The baptism of which our Lord now speaks 
is that of one who is come into deep waters, so that 
the floods pass over him, over whose head have passed 
and are passing the waves and billows of many and 
great sorrows." 

In a note to his remarks on Acts xvi. 34, 35, Meyer 
3* 



30 THE ACT OF BAPTISM. 

says : " Immersion was a thoroughly essential part of 
the symbolism of baptism." 

In his note on Eom. vi. 4 he says : '' The recipient — 
thus Paul figuratively represented the process — is con- 
scious — (a) in the baptism generally : ' Now am I enter- 
ing into fellowship with the death of Christ ;' [b) in the 
immersion in particular : ^JN'ow am I becoming buried 
with Christ;' (c) and then, in the emergence: 'Now I 
rise to the new life with Christ.' " 

De Wette, in his note on the same passage, says : 
''The death of Jesus, according to verse 10, was on ac- 
count of sin, which in him was atoned for, and withal 
destroyed. Through an appropriation of the same by 
faith in baptism the power of sin in believers also is 
broken and the old man slain. This thought con- 
nects itself with a symbolical signification of baptism 
(not the original, which was that of purification) as a 
figure of death, inasmuch as immersion recalls the 
descent into Hades, or the grave." 

Tholuck, in his note on this passage, says : " For 
the explanation of this figurative description of the 
baptismal rite, it is necessary to call attention to the 
well-known circumstance that in the early days of 
the church persons, when baptized, were first plunged 
below, and then raised above, the water, to which 
practice, according to the direction of the apostle, 
the early Christians gave a symbolical import." 

Olshausen, in his comment on the same passage, 
Bays : ''In this passage also we are by no means to 
refer the baptism merely to their own resolutions or 



THE ACT OF BAPTISM. 31 

see in it merely a figure, in which the one half of 
the ancient baptismal rite, the submersion ^ merely pre- 
figures the death and burial of the old man, the 
second half, the emersion, the resurrection of the 
new man ; we are rather to take baptism in its 
interior and spiritual character, as a process in 
the soul/^ 

Fritsche, in his note on Matt. iii. 6, says : " That 
baptism was performed, not by sprinkling, but by im- 
mersion, is evident not only from the nature of the 
word, but from Eom. vi. 4." 

Macknight, in his note on Eom. vi. 4, says : ^^ Buried 
together with him by baptism. Christ's baptism was 
not the baptism of repentance, for he never committed 
any sin, but, as was observed at the beginning, he sub- 
mitted to be baptized — that is, to be buried under the 
water — by John, and to be raised out of it again, as 
an emblem of his future death and resurrection.'^ 

Limborch, in his examination of the same passage, 
says: ''The apostle alludes to the manner of baptizing, 
not as practised at this day, which is performed by 
sprinkling of water, but as administered of old in the 
primitive church, by immersing the whole body in 
water, a short continuance, and a speedy emersion 
out of the water. '* 

Conybeare and Howson [Life and Bpistles of St. 
Paul, vol. ii., p. 169), in a note on Eom. vi. 4, say : 
"This passage cannot be understood unless it be 
borne in mind that the primitive baptism was by 
immersion.'* 



32 THE ACT OF BAPTISM. 

The same figure is used by the apostle in Col. ii. 12. 
On this passage Canon Lightfoot, one of the first as 
well as one of the most recent of EngHsh commenta- 
tors, says : " Baptism is the grave of the old man and 
the birth of the new. As he sinks beneath the bap- 
tismal waters the believer buries there all his corrupt 
affections and past sins ; as he emerges thence he rises 
regenerate, quickened to new hopes and a new life. 
This it is because it is not only the crowning act of 
his own faith, but also the seal of God's adoption and 
the earnest of God's Spirit. Thus baptism is an image 
of his participation both in the death and resurrec- 
tion of Christ. See Apos. Con,, iii. 17. For this twofold 
image as it presents itself to St. Paul, see especially 
Eom. vi. 3, et seq^ 

Bishop Ellicott, on the same passage, says : " There 
seems to be no reason to doubt that both here and 
in Rom. vi. 4 there is an allusion to the katadusis and 
anadusis in baptism." 

In his note on Col. iii. 1, Canon Lightfoot says: 
"The sacrament of baptism as administered in the 
apostolic age involved a twofold symbolism — a death 
or burial and a resurrection. In the rite itself these 
were represented by two distinct acts — the disappear- 
ance beneath the water and the emergence from the 
water. But in the change typified by the rite there 
are two aspects of the same thing, 'like the concave 
and convex in a circle,' to use an old simile. The 
negative side, *the death and burial, implies the posi- 
tive side, the resurrection. Hence, the form of the 



THE ACT OF BAPTISM. 33 

apostle's resumption, 'If ye died, if then ye were 
raised/ " 

Bishop Wilson, in his Lectures on Colossians, p. 219, 
says : " The expression * buried with him in baptism' 
alludes to the ancient form of administering that 
sacred ordinance, still directed in our own church, 
except when health forbids, of the immersion or 
burial, so to speak, of the whole person in the water, 
after the example of the burial of the entire body 
of our Lord in the grave." 

Meyer's note on Col. ii. 12 is as follows : " The im- 
mersion in baptism, in accordance with its similarity 
to burial, is, seeing that baptism translates into the 
fellowship of the death of Christ, a burial along with 
Christ. Rom. vi. Through that fellowship of death 
man dies to his sinful nature, so that the body of 
the flesh (v. 11) ceases to live, and by means of the 
fellowship of burial is put ofl". The subject who effects 
the joint-burial is God, as in the whole context. In 
the burial of Christ this joint-burial of all who con- 
fess him, as respects their sinful body, was objec- 
tively completed ; but it takes place, as respects each 
individually and in subjective appropriation, by their 
baptism, prior to which the realization of that fellow- 
ship of burial was, on the part of the individual, still 
wanting." 

With these the best church historians agree. 

Schaff, in his History of the Apostolic Church, vol. ii., 
p. 256, says : ''As to the outward mode of administra- 
tion of the ordinance, immersion, and not sprinkling, 

C 



34 THE ACT OF BAPTISM. 

was unquestionably the original normal form. This 
is shown by the very meaning of the Greek words 
haptizOj baptismaf baptismos, used to designate the 
rite." 

Press ens e, in his Early Years of Christianity, p. 374, 
says : " Baptism, which was the sign of admission 
into the church, was administered by immersion. 
The convert was plunged beneath the water, and 
as he rose from it he received the laying on of 
hands." 

Kurtz, in his Church History, p. 70, says: '^Baptism 
was administered by complete immersion in the 
name of Christ, or else of the Triune God. Matt, 
xxviii. 19." 

Stanley, in his History of the Eastern Church, p. 117, 
says : '' There can be no question that the original 
form of baptism, the very meaning of the word, was 
complete immersion in the deep baptismal waters, 
and that for at least four centuries any other form 
was either unknown or regarded, unless in the case 
of dangerous illness, as an exceptional, almost a 
monstrous, case. To this form the Eastern Church 
still rigorously adheres, and the most illustrious and 
venerable portion of it, that of the Byzantine em- 
pire, absolutely repudiates and ignores any other 
mode of administration as essentially invalid. The 
Latin Church has wholly altered the mode, and, with 
the two exceptions of the cathedral of Milan and 
the sect of the Baptists, a few drops of water are 
now the Western substitute for the threefold plunge 



THE ACT OF BAPTISM. 35 

into the rushing rivers or the wide baptisteries of 
the East." 

Dollinger, in his History of the Church, vol. ii., p. 294, 
says : ^^ Baptism was administered by an entire im- 
mersion in water; this immersion was three times 
repeated, as expressive of the faith in the Trinity — a 
custom which was ascribed to an apostolical ordi- 
nance or to a command of Christ." 

Keuss, in his History of Christian Theology in the 
Apostolic Age, vol. ii., p. 165, says : '' The form in which 
baptism was originally administered, that of total im- 
mersion of the person in water, suggested to Paul the 
idea of a double parallel of baptism — viz., with the 
two phases of regeneration, and with the death and 
resurrection of Christ. The death of the old man, 
the burial of the Lord, and the immersion in baptism 
are parallel and correlative facts ; and most certainly 
the moral renovation, the resurrection of Christ, and 
the emerging from the water are the same in their 
turn, though there is no passage in which he says 
this explicitly." 

Guericke, in his Church History, vol. i., p. 100, 
says : " Baptism was originally administered by im- 
mersion." 

Waddington, in his Church History ^ p. 27, says : 
" The sacraments of the primitive church were two — 
those of baptism and the Lord's Supper. The cere- 
mony of immersion (the oldest form of baptism) was 
performed in the name of the three Persons of the 
Trinity." 



36 THE ACT OF BAPTISM. 

Thiersch, in his Church History, ApostoUc Age, vol. i., 
p. 279, says : ^' Baptism was performed by immersion 
in the sea or in other waters." 

Mosheim, in his Ecclesiastical History, century i., 
ch. iv., sect. 8, says : "' The sacrament of baptism was 
administered in this century, without the pubUc as- 
semblies, in places appointed for that purpose, and 
was performed by immersion of the whole body." 

Venema, in his Ecclesiastical History, vol. i., p. 138, 
says : " It is without controversy that baptism in the 
primitive church was administered by immersion 
into w^ater, and not by sprinkling." 

Baron Bunsen, in his Hippolytus and his Age, vol. 
iii., p. 179, says : " The apostolic church made the 
school the connecting-link between herself and the- 
world. The object of this education was admission 
into the free society and brotherhood of the Christian 
community. The church adhered rigidly to the 
principle, as constituting the true purport of the bap- 
tism ordained by Christ, that no one can be a member 
of the communion of saints but by his own free act 
and deed, his own solemn vow made in the presence 
of the church. It was with this understanding that 
the candidate for baptism was immersed in water 
and admitted as a brother upon his confession of 
the Father, the Son, and the Holy Ghost. It un- 
derstood baptism, therefore, in the exact sense of the 
First Epistle of St. Peter, iii. 21— not as being a mere 
bodily purification, but as a vow made to God with 
a good conscience, through faith in Jesus Christ." 



THE ACT OF BAPTISM. 37 

This testimony is well summarized in the following 
statement, which Eev. L. L. Paine, D. D . (Congrega- 
tionalist), professor of church history in the theo- 
logical seminary at Bangor, Maine, published in an 
article in the Christian Mirror, August 3, 1875. Ee- 
ferring to the fact that immersion was the primitive 
act of baptism, he says : " The testimony is ample 
and decisive. No matter of church history is clearer. 
The evidence is all one way, and all church his- 
torians of any repute agree in accepting it. We 
cannot claim even originality in teaching it in a 
Congregational seminary. And we really feel guilty 
of a kind of anachronism in writing an article to in- 
sist upon it. It is a point on which ancient, medi- 
aeval, and modern historians alike. Catholic and Prot- 
estant, Lutheran and Calvinist, have no controversy. 
And the simple reason for this unanimity is that the 
statements of the early Fathers are so clear, and the 
light shed upon these statements from the early cus- 
toms of the Church is so conclusive, that no historian 
who cares for his reputation would dare to deny it, 
and no historian who is worthy of the name would 
wish to." 

We need not long linger, therefore, to consider 
the testimony that the New Testament affords in 
reference to the act of baptism. It was immersion, 
and immersion only. 



CHAPTER II. 

FROM THE NEW TESTAMENT PERIOD TO THE 
COUNCIL OF NIOMA. 

-A.. D. lOO— 3S5. 

In the eleventh chapter of the so-called Epistle 
of Barnabas/ now believed to have been written 
before a. d. 119, the date to which it is usually 
assigned, occurs the following: 

" We go down into the water full of sins and 
pollutions, but come up out again bringing forth 
fruit, having in our heart the fear and hope which 
are in Jesus by the Spirit."^ 

The first detailed description of the act of bap- 
tism is by Justin Martyr, who wrote his first 
Apology A. d. 139. In chap. 61 he says : 

'' But we will also describe the manner in which 
we consecrated ourselves to God, having been 
made new by Christ, that we may not seem, by 
omitting this, to deal dishonestly in our exposition. 
As many as are convinced and believe those things 
that are taught and said by us to be true, and as a 
promise that they are able to live thus, are taught 

38 



THE ACT OF BAPTISM. 39 

to pray and to ask of God with fasting the forgive- 
ness of their former sins, we ourselves praying 
and fasting with them. Thereupon they are led 
by us where there is water, and are regenerated 
by the same method of regeneration with which 
we also ourselves were regenerated; for in the 
name of God, the Father of all and Lord, and 
of our Saviour Jesus Christ, and of the Holy 
Ghost, they then receive the bath in water." ^ ^ 

In the work called The Shepherd^ attributed by 
Irenseus, TertuUian, and Origen to Hermas (men- 
tioned by Paul in Rom. xvi. 14), but now believed 
by many to have been the work of an unknown 
writer of the middle of the second century, oc- 
.curs the following in an account (b. iii., s. iv., c. 
16) of an interview between Hermas and an angel 
who appeared to him in a vision. The tower to 
which reference is made is an emblem of the 
church : 

" ' Why have these stones come up from the 
deep, and been placed in the structure of the 
tower, when, long since, they had borne the just 
spirits V 

" ' It is necessary,' replied the angel, ^ for them 
to ascend through the water, in order that they 
may have rest ; for they could not have entered 
the kingdom of God except by putting off the 



40 - THE ACT OF BAPTISM. 

mortality of their former life. Hence those who 
were dead were sealed with the seal of the Son of 
God and entered into the kingdom of God. For 
before a man receives the name of the Son of God 
he is consigned to death ; but when he receives this 
seal he is set free from death and delivered unto 
life. But this seal is water, into which we go 
down devoted to death, but come up assigned to 
life. Hence, also, this seal was preached to them, 
and they used it that they might enter into the 
kingdom of God.\ 

" ' Why, then, sir, did those forty stones which 
had this seal already ascend with those from the 
deep ?' 

'' ' Because these apostles and teachers, who 
preached the name of the Son of God, when 
they died, having this faith and power, preached 
to those who had died before and gave them .this 
seal. Hence they went down into the water with 
them, and came up again ; but these [the apostles 
and teachers] went down alive, while those who 
had died before went down dead and came up 
alive.' "^^ 

Irenseus, a disciple of Polycarp, Bishop of 
Lyons in 177, and still living in 197, in his 
work Against Heresies (b. iii., c. 19), says: 

*^ Our bodies through this bath [lavacrum] have 



THE ACT OF BAPTISM. 41 

received that which leads to an incorruptible 
unity." 

In a fragment (see Card. Mai, BibL Nova Pa- 
trum, iii. 447) IreneeuSj referring to Naaman, says : 

"He dipped in Jordan seven times. Not in 
vain in old time was Naaman, being a leper, bap- 
tized and cleansed, but for our information, who, 
being lepers in our sins, are cleansed by the holy 
water and invocation of the Lord from our old 
transgressions, as new-born children spiritually 
regenerated, as the Lord, too, saith : Except a man 
be born of water and of the Spirit, he cannot enter 
into the kingdom of heaven." " 

Theophilus, a bishop of Antioch in the second 
century, in his second book, addressed to Autol- 
ycus, a learned heathen of his acquaintance, 
whom he would win to the Christian faith, 
says: 

"Men receive remission of sins through the 
water and washing of regeneration." 

TertuUian, who died about 245, in a tract Con- 
cerning Baptism {De Baptismo)^ written against 
Quintilla of Carthage, who held that "faith 
alone was sufficient to save men, as it did Abra- 
ham, who pleased God without any other sa- 
crament but that of faith," has this testimony 
(c.13): 

4 * 



42 THE ACT OF BAPTISM. 

" The law of immersion has been imposed, and 
the form has been prescribed. ^Go,' said he, 
' teach the nations, immersing them in the name 
of the Father, and of the Son, and of the Holy 
Ghost.' Matt, xxviii. 19. Comparing with this 
law the limitation, ' Except a man be born of 
water and of the Spirit, he cannot enter into the 
kingdom of God,' we are forced to believe in the 
necessity of baptism. Therefore, all who be- 
lieved after these words were spoken were im- 
mersed. Then, also, Paul, when he believed, was 
immersed. Acts ix. 18. And this is that which 
the Lord commanded when he deprived him of 
sight: 'Arise,' said he, 'and go into Damascus, 
and there it shall be told thee what thou must 
do' — that is, be immersed, which was the only 
thing wanting to him." ^^ 

So, also, in the same tract (c. 2), TertuUian 
says: 

" With so great simplicity, without pomp, with- 
out any considerable novelty of preparation — fin- 
ally, without expense — a man is let down in the 
water, and, while a few words are spoken, is im- 
mersed." ^^ 

Again, in the same tract (c. 14), he thus expresses 
himself: 

"He (Christ) gave as his last command that 



THE ACT OF BAPTISM. 43 

they should immerse into the Father and the Son 
and the Holy Ghost, not into one person. For 
we are immersed not once, but thrice, at the 
naming of each person of the Trinity." ^* 

In his De Corona (c. 3.) TertuUian says : 

" To begin with baptism : when we are about to 
come to the water, we do in the church testify, 
under the hand of the chief magistrate, that we 
renounce the devil and his pomp and his angels. 
Then we are thrice dipped, pledging ourselves to 
something more than the Lord hath prescribed in 
the gospel." ^^ 

Concerning the place of baptism, TertuUian 
{De Bapt, c. 4) says : 

" There is no difference whether one is washed 
in the sea or in a pool, in a river or in a 
fountain, in a lake or in a canal; nor is there 
any difference between those whom John dipped 
in the Jordan and those whom Peter dipped 
in the Tiber." ^' 

The next witness is Hippolytus, Bishop of Tor- 
tus, a member of the Roman presbytery, who was 
born in the latter part of the second century, and 
was put to death about the year 236. In his 
discourse on the Holy Theophany, Hippolytus, 
after quoting Isa. i. 16-19, says : 

" Thou sawest, beloved, how the prophet fore- 



44 THE ACT OF BAPTISM. 

told the cleansing of holy baptism. For he who 
goes down with faith into the bath of regenera- 
tion is arrayed against the evil one and on the 
side of Christ ; he denies the enemy and confesses 
Christ to be God ; he puts off bondage and puts 
on sonship ; he comes up from baptism bright as 
the sun, flashing forth the rays of righteousness, 
but, greatest of all, he comes up a son of God 
and a fellow-heir with Christ." ^^ 

Origen (184-254), in his Commentary on the Gos- 
pel of John (t. viii.)) has this reference to bap- 
tism : 

"The washing of water is the symbol of the 
purification of a soul cleansed of all impurity 
of sin." ^^ 

In his Commentary on the Gospel of Matthew he 
says : 

'^We are, therefore, through this washing 
(Xourpov)^ buried with Christ in regeneration." 

Cyprian, Bishop of Carthage, who died in 258, 
says in his Epistle 25 : 

" The Lord, after his resurrection, when sending 
forth his apostles, commanded and said. All 
power is given unto me in heaven and in earth. 
Go ye, therefore, and teach all nations, immersing 
them in the name of the Father, and of the Son, 
and of the Holy Ghost, teaching them to ob- 



THE ACT OP BAPTISM. 46 

serve all things whatsoever I have commanded 
you." '' 

In Epistle 65 he thus quotes Galatians iii. 27 : 

'' For if the apostle lies not when he says, ^As 
many of you as were immersed into Christ have 
put on Christ,' then truly he w^ho was then bap- 
tized into Christ has put on Christ." ^^ 

In answer to a question submitted by Magnus 
— "Whether they are to be esteemed legitimate 
Christians who are not washed in the water, 
but only poured about?" — Cyprian, Epistle 69, 
says : 

"You have inquired also, dearest son, what 
I think of those who in sickness and debility 
obtain the grace of God — whether they are to be 
accounted legitimate Christians in that they are 
poured upon, not w^ashed (non loti sunt, sed per- 
fusi), with the saving water. Wherein diffidence 
and modesty forbid me to prejudge any that he 
think not as he deems right and act as he thinks. 
I, as far as my poor ability conceiveth, account 
that the divine blessings can in no respect be 
mutilated and weakened, nor any less gift be 
imparted, when what is drawn from the divine 
bounty is accepted with the full and entire faith 
both of the giver and receiver. For in the sav- 
ing sacrament the contagion of sin is not so 



46 THE ACT OF BAPTISM. 

washed away as in the ordinary washing of flesh 
is the filth of the skin and body, so that there 
should be need of saltpetre and other appliances, 
and a bath and a pool, in which the poor body 
may be washed and cleansed. For otherwise is 
the breast of the believer washed, otherwise is 
the mind of man cleansed, by the worthiness of 
faith. In the saving sacraments, when need com- 
pels and God vouchsafes his mercy, his compen- 
dious methods confer the whole benefit on be- 
lievers. ^^ Nor should it disturb any one that 
the sick seem only to be sprinkled or afFused 
with water when they obtain the grace of the 
Lord, since Holy Scripture speaks. Ezek. xxxvi. 
25, 26 ; Num. xix. 19, 20 ; viii. 5 ; xix. 9. Whence 
it is apparent that the sprinkling also of water 
has like force with the saving washing, and that 
when this is done in the church, where the faith 
both of the giver and receiver is entire, all holds 
good, and is consummated and perfected by 
the power of the Lord and the truth of faith." 
The question to which the above is an answer 
had reference to Novatian, who about the mid- 
dle of the third century, as appears from a letter 
written by Cornelius, Bishop of Rome, " fell into 
a dangerous disease, and because he was likely 
to die was perfused on the bed where he lay, re- 



THE ACT OF BAPTISM. 47 

ceived [baptism or saving grace], if, indeed, it is 
proper to say that such an one could receive [bap- 
tism or saving grace]." This doubt seems to have 
been very general. In another part of the same 
letter Cornelius says: 

" All the clergy and a great many of the laity 
were against his being chosen presbyter, because 
it was not lawful, they said, for any one that had 
been perfused, as he had been, to be admitted to 
any office of the clergy." 

In the acts of the first Nicene Council, a. d. 
325, we find the following: 

" He who is baptized descends, indeed, obnox- 
ious to sins and held with the corruptions of 
slavery, but he ascends free from the slavery and 
sins, a son of God, heir — yea, co-heir — with Christ, 
having put on Christ, as it is written : ^As many 
of you as were baptized into Christ have put on 
Christ.' "^^ 

EEMAEKS. 

It will be seen that in the earliest of these citations, 
that from the so-called Epistle of Barnabas^ the refer- 
ence is plainly to immersion. This is true, also, of 
the passages quoted from Justin Martyr. In his 
minute description, written for those with whom 
the customs of the infant church were unfamiliar, 
he gives not the slightest hint that any other form 



48 THE A.CT OF BAPTISM. 

of baptism was at that time practised.^^ In the 
Shepherd of Hennas and in the writings of Irenseus 
and Theophikis, the references are clearly to im- 
mersion as the act of baptism. Tertullian is a 
witness to trine immersion in the African Church — 
a practice that came into use evidently at the time 
of the controversy concerning the Trinity. Certainly 
the trinity of Persons in the Godhead is the reason 
assigned for trine immersion by Tertullian, and later 
by Jerome, Basil, and the Apostolic Canons, Scriptural 
authority was not claimed for it. Jerome said, '' For 
many other things which are by tradition observed in 
the church have obtained authority as if they were 
written laws, as in the font of baptism, ter caput 
mergitare, to plunge the head thrice under." Basil 
said, ^'The Scripture says, *Go ye, teach and bap- 
tize;' and tradition adds, ^Baptize by trine immer- 
sion.' " But the great commission is a witness against, 
not for, trine immersion. As Dr. Conant has shown, 
*'To justify such a practice, the form should have 
been either 4n the names of,' or 'in the name of the 
Father, in the name of the Son, and in the name of 
the Holy Spirit.' " See Conant's note on Matt, xviii. 
19. 

The words in the citation from Tertullian 's De 
Corona, '^ pledging ourselves to something more than 
the Lord hath prescribed in the gospel," have been 
thought by many to refer to the change from single 
to trine immersion. Waterland, however, finds in 
them a reference to the answers made in the baptis- 



THE ACT OF BAPTISM. 49 

mal creed, which in TertulHan's time had been con- 
siderably enlarged. 

Hippolytus and Origen are also witnesses for im- 
mersion. 

In Cyprian's letter to Magnus we have the first al- 
lusion in literature to perfusion, or pouring, as bap- 
tism, and no stronger testimony to show that im- 
mersion was the primitive act of baptism could be 
desired than is furnished by this letter. The ques- 
tion suggested by Magnus, it will be seen, had no 
reference to the validity of pouring, except in cases 
in which sickness seemed to render such a departure 
from the primitive act necessary. Baptism had come 
to be regarded by many as a saving ordinance, and 
the question accordingly was, whether if one by rea- 
son of " sickness and debility '' should find it impossi- 
ble to be " washed '' — that is, immersed, — he would be 
accounted a legitimate Christian should he upon his 
bed be perfused " with the saving water '' ? The case 
supposed was one of necessity. Cyprian's answer, 
therefore, does not countenance any irregularity in 
baptism under other circumstances. Believing in 
baptismal regeneration, he believed that the sick 
might and should thus receive *'the saving grace 
of God," and so was willing to sanction, in cases of 
necessity, what he calls divina compendia — a shorter 
way of fulfilling the divine command. On the other 
hand, the question which is raised by Magnus in 
reference to the validity of perfusion shows that the 
practice must have been only recently introduced. 
5 D 



60 THE ACT OF BAPTISM. 

Certainly, if the apostolic churches or the churches 
of the second century had practised perfusion, even 
in the case of the sick, Cyprian would have referred 
to the fact. He had no tradition even to plead in its 
favor. His letter, therefore, seems to warrant the fol- 
lowing inferences : 

1. That perfusion, as it first appears in history, was 
not regarded as scriptural baptism, but as a substitute 
for immersion in cases of supposed necessity. 

2. That it was considered so defective, though the 
answer of a good conscience, that persons who in sick- 
ness had been perfused were not deemed proper per- 
sons to receive ordination. 

3. That the practice of perfusion was the outgrowth 
of a doctrinal error. 

It is worthy of remark that the Eastern creeds had 
their origin in the baptismal formula, and were used 
at the baptismal service as the candidate's confession 
of faith in the triune God. Thus, Eusebius, in his ac- 
count of the Council of JSTicsea, says that the following 
creed, which he laid before that assembly, he learned 
as a catechumen and professed at his baptism : 
'^ We believe in one God, the Father Almighty, 

Maker of all things, visible and invisible ; 

And in one Lord Jesus Christ, 

The Word of God, 

God of God, 

Light of light, 

Life of life. 

The only-begotten Son, 



THE ACT OF BAPTISM. 51 

The First Born of every creature, 

Begotten of God the Father before all ages, 

By whom also all things were made ; 

Who for our salvation was made flesh and made 
his home among men ; 

And suffered, 

And rose on the third day, 

And ascended to the Father, 

And will come again in glory to judge the quick 
and the dead. 

[We believe] also in one Holy Ghost.'^ 
Finally, we see that the acts of the first Mcene 
Council are a witness to immersion. 

Kurtz, in his Church History (Am. ed., vol. i., p. 119), 
confirms the result we have reached. Bef erring to 
baptism in this period, he says:- 

" Baptism was performed by thrice immersing, dur- 
ing which the formula of baptism was pronounced; 
sprinkling was only common in case of the sick (pajp- 
tismus clinicorum) ; the water of baptism was set apart 
for the sacred rite." 

Neander, in his History of the Christian Religion and 
C%t(rc/i (vol. i., p. 310), says: 

" In respect to the form of baptism, it was, in con- 
formity with the original import of the symbol, per- 
formed by immersion as a sign of entire baptism into 
the Holy Spirit, of being entirely penetrated by the 
same. It was only with the sick, where the exigency 
required it, that any exception was made ; and in this 
case baptism was administered by sprinkling." 



52 THE ACT OF BAPTISM. 

Bunsen, in his Hippolytus and his Age (vol. ii., pp. 
158, 159), says: 

" The rules and customs respecting baptism partook 
both of the Hturgical and the constitutional character. 
There were, first, rules respecting the preliminary re- 
ception of a catechumen as a pupil to be admitted 
to instruction. Then, generally after three years, 
came the solemn moment when the catechumen was 
to profess with certain forms his faith before the con- 
gregation, and pledge himself most solemnly, in the 
sight of God, to be faithful to this profession of Chris- 
tianity in word and life, unto death ; upon which dec- 
laration he was immersed into water in the name of 
the Father (God), the Son (Jesus the Christ), and the 
Spirit (the Life-giver of the church)." 



CHAPTER III. 

FROM THE COUNCIL OF NICJEA TO THE 
COUNCIL OF TOLEDO, 

J^. D. 3S5-633. 

The first witness in this period is Athanasius 
(296-373 circ), who was made Bishop of Alex- 
andria in 328. In his Discourse on the Holy Pass- 
over, 5, he says : 

" In these benefits thou wast baptized, newly- 
enhghtened ; the initiation into the grace, newly- 
enhghtened, has become to thee an earnest of 
resurrection; thou hast the baptism as a surety 
of the abode in heaven. Thou didst imitate, in 
the sinking down, the burial of the Master ; but 
thou didst rise again from thence before works, 
witnessing the works of the resurrection." ^* 

The same writer, in his Questions on the Psalms, 
Prop. 92, says : 

" For th^t the child sinks down thence in the 
font and comes up, this shows the death of Christ, 
and the resurrection on the third day." ^^ 

Another witness is Cyril (315-386), who was 

5* 53 



54 THE ACT OF BxiPTISM. 

t 

made Bishop of Jerusalem in 350. The follow- 
ing was the order of baptism in the church in 
Jerusalem, as recorded by Cyril in the sermons 
for the instruction of the newly baptized (Cate- 
cheses Mystag., 1, iii.), which he preached in the 
church of the Holy Sepulchre, about the year 
350 or 360: 

" You went first into the porch (baptistery) ; 
and being placed toward the west, you heard the 
command to stretch out your hands and to re- 
nounce Satan as if he were present, . . . and to 
say, ' I renounce Satan . . . and all his works . . . 
and all his pomp and all his service.' After this 
thou wast turned toward the east, and wast com- 
manded to say, ' I believe in the Father, and in 
the Son, and in the Holy Ghost, and in a baptism 
of repentance.' All this was done in the porch. 
But when you were entered into the inner house, 
you took off your garment, and thus you were 
anointed with the holy oil from the top of the 
head to the sole of the feet. . . . Then you were 
conducted to the font of the holy baptism, and 
each one was asked whether he believed in the 
name of the Father, and the Son, and of the Holy 
Ghost. And you made the sound confession of 
faith, 'and were three times baptized in the 
water.'" 



THE ACT OF BAPTISM. 55 

The act is more fully described in the following 
citation from Lecture xx. Myst. ii. 4 : 

" After these things ye were led by the hand to 
the sacred font of divine baptism, as Christ from 
the cross to the prepared tomb. And each was 
asked if he believed in the name of the Father, 
and of the Son, and of the Holy Spirit, and ye 
professed the saving profession, and sunk down 
thrice into the water, and again came up, and 
thus, by a symbol, shadowing forth the burial 
of Christ," etc.^« 

Another description is contained in the follow- 
ing passage from Lecture xvii., on the Holy Spirit^ 
ii. 14: 

" For the Lord saith, ^ Ye shall be baptized in 
the Holy Spirit not many days after this.' Not 
in part the grace, but all-sufficing the power! 
For as he who sinks down in the waters, and is 
baptized, is surrounded on all sides by the waters, 
so also they were completely baptized by the 
Spirit." ^^ 

In 348, at the Council of Carthage, in a dis- 
cussion concerning rebaptism, Bishop Gratus 
said : 

"I ask this sacred assembly to express their 
opinion whether, when a man has descended 
into the water, and has been questioned as to 



56 THE ACT OF BAPTISM. 

his belief in the Trinity, according to the faith 
of the gospel and the doctrine of the apostles, 
and has made a good confession concerning the 
resurrection of Jesus Christ, he ought to be again 
questioned concerning the same faith, and again 
immersed in water." ^^ 

And all the bishops answered, ^^ Far be it ! far 
be it !" 

Basil (329-379), Bishop of Cesarea in Cappa- 
docia, in his De Spiritu Sancto { Opera , vol. iv., p. 
112, ed. Migne, Paris, 1857), has the following 
allusions to the act of baptism : 

"How can we be placed in a condition of like- 
ness to his death ? By being buried with him in 
baptism. What is the form of this burial, and 
what benefits flow from an imitation of it? First, 
the course of former life is stopped. No man can 
do this unless he be born again, as the Lord hath 
said. Eegeneration, as the word itself imports, is 
the beginning of a new life ; therefore he who be- 
gins a new life must put an end to his former life. 
Such a person resembles a man at the end of a 
race, who, before he sets off again, turns about, 
pauses, and rests a little: so in a change of life it 
seems necessary that a sort of death should inter- 
vene, putting a period to the past and giving a 
beginning to the future. How are we to go down 



THE ACT OF BAPTISM. 57 

with him into the grave ? By imitating the burial 
of Christ in baptism ; for the bodies of the bap- 
tized are in a sense buried in water. For this 
reason the apostle speaks figuratively of baptism 
as laying aside the works of the flesh : Ye are cir- 
cumcised with the circumcision made without 
hands, in putting off the body of the sins of the 
flesh by the circumcision of Christ, buried with 
him in baptism, which, in a manner, cleanses the 
soul from the impurity of its natural carnal affec- 
tions, according as it is written, ' Wash me, and I 
shall be whiter than snow.' This is not like the 
Jewish purifications, washing after every defile- 
ment, but we have experienced it to be one cleans- 
ing baptism, one death to the world, and one res- 
urrection from the dead ; of both of which bap- 
tism is a figure. For this purpose the Lord, the 
Giver of life, hath instituted baptism — a representa- 
tion of both life and death, the water overflowing 
as an image of death, the Spirit animating as an 
earnest of life. Thus we see that water and the 
Spirit are united. Two things are proposed in 
baptism — to put an end to a life of sin, lest it 
should issue in eternal death, and to animate 
the soul to a life of future sanctification. The 
water exhibits an image of death, receiving the 
body as into a sepulchre; the Spirit renews the 



58 THE ACT OF BAPTISM. 

soul, and we rise from a death of sin into a new- 
ness of life. This is to be born from above of 
water and the Spirit ; as if by the water we were 
put to death, and by the operation of the Spirit 
brought to life. By three immersions, therefore, 
and by three invocations, we administer the im- 
portant ceremony of baptism, that death may be 
represented in a figure, and that the souls of the 
baptized may be purified by divine knowledge.'''^ 
If there be any benefit in the water, it is not from 
the water, but from the presence of the Spirit ; for 
baptism does not ' save us by putting away the 
filth of the flesh,' but by ' the answer of a good 
conscience toward God.'" 

Also, in Epistle 236 (Opera, Epistolarum Olassis 
IL, vol. iv., p. 884, ed. Migne, Paris, 1857), Basil 
says: 

^'But concerning the emersion in baptism, I 
hardly know why it should occur to you to ask 
if you received immersion to fulfil the figure 
of the three days. For it is not possible to be 
immersed thrice unless one emerges as many 
times." ^° 

Gregory of Nazianzen (328-389), in his thirty- 
ninth sermon, says : 

" Moses truly baptized in water by causing the 
Israelites to pass through the sea and under the 



THE ACT OF BAPTISM. 69 

cloud. The sea represents the waters of baptism, 
and the cloud the Holy Spirit." 

In his sermon, (fortieth) on Holy Baptism he 
says: 

" Let us therefore be buried with Christ through 
the baptism, that we may also rise with him, that 
we may also be exalted with him; let us come 
up with him that we may also be glorified with 
him."^^ 

In his sermon De Pcenitentia, Gregory, Bishop 
of Nyssa (331-400 circ), says : 

" The old man is buried in water ; the new man 
is born again, and grows in grace." 

In his sermon De Bapt. Christi he says : 

" We, who receive baptism in imitation of our 
Lord and Teacher and Guide, are not buried in 
the earth, for this covers the entire lifeless body 
and enwraps the weakness and corruption of our 
nature; . . . but coming to the water, the element 
cognate to the earth, we hide ourselves in it as 
the Saviour hid himself in the earth, and this we 
do three times to represent the grace of his resur- 
rection performed after three days." ^^ 

Jerome (331-420), in his note on Eph. iv. 5, 6, 
says: 

"We ate dipped in water that the mystery of 
the Trinity may appear to be but one, and there- 



60 THE ACT OF BAPTISM. 

fore, though we be thrice put under water to rep- 
resent the mystery of the Trinity, yet it is reputed 
but one baptism."^ 

In a letter to Fabiola, referring to the custom 
of wearing white garments a week after baptism, 
he says: 

" We are to be washed with the precepts of God ; 
and when we are prepared for the garment of 
Christ, putting off our coat of skins, we shall 
put on the linen garment that hath nothing of 
death in it, but is all white, that, rising out of 
the waters of baptism, we may gird about our 
loins with truth and cover the former filthiness 
of our breasts."^* 

Ambrose (340-397), in his work De Sacrain,, lib. 
ii., c. 7, says : 

'' Thou wast asked, ^ Dost thou believe in God 
the Father almighty ?' and thou repliedst, ^ I be- 
lieve,' and wast dipped — that is, buried. A second 
demand was made : ' Dost thou believe in Jesus 
Christ, our Lord, and in his cross?' Thou an- 
sweredst again, 'I believe,' and wast dipped. 
Therefore thou wast buried with Christ, for he 
who is buried with Christ rises again with Christ. 
A third time the question was repeated, 'Dost 
thou believe in the Holy Ghost ?' and thy answer 
was, ' I believe.' Then thou wast dipped a third 



THE ACT OF BAPTISM. 61 

time, that thy triple confession might absolve thee 
from the various offences of thy former life." ^^ 

In the same chapter also he says : 

" The apostle then teaches, as you have heard in 
the present lesson, 'so many of us as were baptized 
into Jesus Christ were baptized into his death.' 
Rom. vi. 3. What is the meaning of 4nto his 
death'? As Christ died, so dost thou taste death. 
As Christ died to sin and lives to God, so thou 
also, by the sacrament of baptism, didst die to 
the snares of former sins, and thou didst rise by 
Christ's grace. A death there is, therefore, but 
not in a reality a death of the body, but only in 
a similitude. For when thou wast dipped thou 
didst undergo the similitude both of a death 
and burial." ^^ 

In lib. iii., c. 1, 1, he says : 

" Yesterday we discoursed respecting the font, 
whose appearance is, as it were, a form of the 
sepulchre, into which, believing in the Father, 
and the Son, and the Holy Spirit, we are re- 
ceived and submerged, and rise — that is, are re- 
stored—to life."^^ 

In lib. ii., c. 6, 19, alluding to the words, " dust 
thou art," etc., he says : 

'^ Hear, then ; for that in this age also the bond 
of the devil might be loosed, it has been found 



62 THE ACT OF BAPTISM. 

how a living man might die, and, hving, rise 
again. What is living'? This is the living life 
of the body when it came to the font and was 
immersed in the font. What is water except of 
earth? The divine sentence is satisfied, there- 
fore, without the stupor of death. In that thou 
sinkest down, that sentence is discharged, ' Earth 
thou art, and into earth thou shalt go.' The sen- 
tence being fulfilled, there is room for the bless- 
ing and for the divine remedy. Water, then, is 
of earth; but the capability of our life did not 
allow that we should be covered with earth and 
rise again from the earth. Moreover, earth does 
not cleanse, but water cleanses ; therefore the font 
is as a sepulchre." ^^ 

Chrysostom (354-407), Bishop of Antioch, in 
his Homily 25^ says: 

" In this symbol [baptism] are fulfilled the 
pledges of our covenant with God: death and 
burial, resurrection and life ; and these take place 
all at once. For when we sink our heads under 
the water, the old man is buried as in a tomb be- 
low and wholly sunk for ever ; then, as we raise 
them up, the new man rises again. As it is easy 
for us to dip and lift our heads again, so it is easy 
for God to bury the old man and show forth the 
new : and this is done three times, that you may 



THE ACT OF BAPTISM. 63 

learn that the power of the Father, the Son, and 
the Holy Ghost fulfilled all this."'^ 

In his Homily (40) on the Epistle to the Romans 
he says : 

" For as his [Christ's] body, by being buried in 
the earth, brought forth as the fruit of it the sal- 
vation of the world, thus ours also, being buried 
in baptism, bare as fruit righteousness, sanctifica- 
tion, adoption, countless blessings; and it will 
bear also hereafter the gift of the resurrection. 
Since, then, we were buried in the water, he in 
the earth, we in regard to sin, he in regard to 
his body, this is why he [Paul] does not say, 
' We were planted together in his death,' but ' in 
the likeness of his death.' "^*^ 

So also in his Homily (40, 1) on 1 Corinthians he 
says : 

" For to be baptized and to sink down, then to 
emerge, is a symbol of the descent into the under- 
world and of the ascent from thence. Therefore 
Paul calls baptism a burial, saying, ^We were 
buried, therefore, with him by baptism into 
death.'" ^^ 

In his Homily on Faith he says : 

" Christ delivered to his disciples one baptism 
in three immersions of the body when he said to 
them, ^Go teach all nations, baptizing them in 



64 THE ACT OF BAPTISM. 

the name of the Father, and of the Son, and of 
the Holy Spirit.'"*' 

Augustine (354-430), in his sermon De Mysterio 
Baptismatis, has this reference to the act of bap- 
tism, though the genuineness of the passage has 
by some been questioned : 

"In this font, before we dipped your whole 
body, we asked you, ' Believest thou in God, the 
omnipotent Father?' . . . After you averred that 
you believed, we immersed three times your heads 
in the sacred font. For you are rightly immersed 
three times who receive baptism in the name of 
the Trinity. You are rightly immersed three 
times, you who receive baptism in the name of 
Jesus Christ, who rose the third day from the 
dead. Trine immersion is the symbol of the 
burial of the Lord, by which you are buried 
with Christ in baptism, and with Christ rise 
again by faith, that, purified of your sins, you 
may live, following Christ in the holiness of 
virtue."*^ 

In his Aurea Catena, on Matt. iii. 13-15 he 
says: 

"The Saviour willed to be baptized, not that 
he might himself be cleansed, but to cleanse the 
water for us. From the time that himself was 
dipped in the water, from that time has he 



THE ACT OF BAPTISM. 65 

washed away all our sins in water. . . . Thus 
the blessing, which, like a spiritual river, flows 
on from the Saviour's baptism, hath filled the 
basins of all pools and the courses of all foun- 
tains." 

To this period belong the Apostolical Constitu- 
tions^ eight books that claim to have been written 
by the hand of Clement of Rome, and to be the 
words of the apostles themselves. That they are 
not of apostolic origin, however, is now conceded ; 
and all that can be said in reference to them is 
that they reflect views current in the churches 
during the fourth century. Concerning the act of 
baptism we find in Book iii. 15 the following : 

"And at the time of the crowing of the cock 
let them first pray over the water. Let the water 
be drawn into the font, or flow into it, and let it 
be thus if there is no scarcity. But if there be a 
scarcity, let them pour the water which shall be 
found into the font ; and let them undress them- 
selves, and the young shall be first baptized. And 
all who are able to answer for themselves, let them 
answer. But those who are not able to answer, 
let their parents answer for them, or one from 
among their relations. And after the men have 
been baptized, then the women, having loosed 

their hair and laid aside their ornaments of gold 
6 * E 



66 THE ACT OF BAPTISM. 

and silver. Let no one take a strange garment 
with him into the water. 

"And at the time which is appointed for the 
baptism, let the bishop give thanks over the oil, 
which, putting into a vessel, he shall call the oil 
of thanksgiving. Again, he shall take other oil ; 
and exorcising over it, he shall call it the oil of 
exorcism. And a deacon shall bear the oil of 
exorcism and stand on the left hand of the 
presbyter. Another deacon shall take the oil of 
thanksgiving and stand on the right hand of the 
presbyter. 

"And when the presbyter has taken hold of each 
one of those who are about to receive baptism, 
let him command him to renounce, saying, ' I 
renounce thee, Satan, and all thy service and all 
thy works.' And when he has renounced all 
these, let him anoint him with the oil of exor- 
cism, saying, ' Let every spirit depart from 
thee !' 

"And let the bishop or the presbyter receive 
him thus unclothed, to place him in the water 
of baptism. Also let the deacon go with him 
into the water, and let him say to him, helping 
him that he may say, ' I believe in the only true 
God, the Father almighty, and in his only begot- 
ten Son, Jesus Christ, our Lord and Saviour, and 



THE ACT OF BAPTISM. 67 

in the Holy Spirit, the Quickener; one sover- 
eignty, one kingdom, one faith and baptism, in 
the holy catholic church, in the life everlasting. 
Amen.' 

"And let him who receives [baptism] repeat 
after all these, ' I believe thus.' And he who 
bestows it shall lay his hand upon the head of 
him who receives, dipping him three times, 
confessing these things each time. 

"And afterward let him say again, ^ Dost thou 
believe in our Lord Jesus Christ, the only Son of 
God the Father ; that he became man in a won- 
derful manner for us, in an incomprehensible 
unity, by his Holy Spirit, of Mary, the holy 
Virgin, without the seed of man; and that he 
was crucified for us under Pontius Pilate, died of 
his own free will once for our redemption, rose on 
the third day, loosened the bonds [of death] ; he 
ascended up into heaven, sat on the right hand 
of his good Father on high, and he cometh again 
to judge the living and the dead at his appearing 
and his kingdom ? And dost thou believe in the 
holy good Spirit and Quickener, who wholly puri- 
fieth, and in the holy church ?' 

" Let him again say, ' I believe.' 

"And let them go up out of the water, and the 
presbyter shall anoint him with the oil of thanks- 



68 THE ACT OF BAPTISM. 

giving, saying, ' I anoint thee with the holy anoint- 
ing oil in the name of Jesus Christ.' Thus he 
shall anoint all of the rest, and clothe them as 
the rest, and they shall enter into the church. 

" Let the bishop lay his hand upon them with 
affection, saying, ^ Lord God, as thou hast made 
them worthy to receive the forgiveness of their 
sins in the world to come, make them worthy to 
be filled with thy Holy Spirit, and send upon 
them thy grace, that "they may serve thee accord- 
ing to thy will, for thine is the glory of the Father, 
and of the Son, and of the Holy Spirit, in the 
holy church, now and always, and for ever and 
ever.' And he shall pour of the oil of thanksgiv- 
ing on the hand, and put the hand upon his head, 
saying, ' I anoint thee with the holy anointing oil 
from God the Father almighty, and Jesus Christ, 
and the Holy Spirit.' And he shall seal upon his 
forehead, saluting him." 

To this fourth century also, or to the early part 
of the fifth century, belong the so-called Apostolic 
Canons, which, about a. d. 500, Dionysius Exiguus, 
a Roman monk, at the request of Stephen, Bishop 
of Salona, collected and translated from Greek 
into Latin. The fiftieth canon is as follows: 

" 50. If aiiy bishop or presbyter does not ad- 
minister trine immersion [trinam mersionem'] of 



THE ACT OF BAPTISM. 69 

the one initiatioiij but one immersion which is 
given into the death of Christ, let him be de- 
posed ; for the Lord did not say to us, ' Baptize 
into my death,' but, ' Go ye and make disciples 
of all nations, baptizing them into the name of 
the Father, and of the Son, and of the Holy 
Ghost.' Do ye therefore, bishops, baptize 
thrice into the one Father, and Son, and Holy 
Ghost, according to the will of Christ, and our 
Constitutor by the Spirit." 

The next witness is Theodoret (393-457), Bishop 
of Cyrus, who (Hxret. FabuL, 1. iv., c. 3.) says in 
a reference to Eunomius, from whom the heretical 
sect known as Eunomians took their name : 

" He subverted the law of holy baptism, which 
had been handed down from the beginning from 
the Lord and the apostles, and made a contrary 
law, asserting that it is not necessary to immerse 
the candidate for baptism thrice, nor to mention 
the names of the Trinity, but to baptize once only 
into the death of Christ."'* 

Sozomen, the church historian, who died A. n. 
450, says in his EccL Hist, lib. vi. c. 26 : 

^'Some say that Eunomius was the first who 
dared to bring forward the notion that the divine 
baptism ought to be administered by a single im- 
mersion, and to corrupt the tradition which has 



70 THE ACT OF BAPTISM. 

been handed down from the apostles, and which 
is still observed by all/^ . . . But whether it was 
Eunomius, or any other person, who first intro- 
duced heretical opinions concerning baptism, it 
seems to me that such innovators, whoever they 
may have been, were alone in danger, according 
to their own representation, of quitting this life 
without having received baptism, according to 
the ancient mode of the church ; they found it im- 
possible to reconfer it on themselves. It must be 
admitted that they introduced a practice to which 
they had not themselves submitted, and thus 
undertook to administer to others what had 
never been administered to themselves." 

Leo the Great, who was elected Pope of Rome 
in 440, in his fourth letter to the bishops of Sicily, 
wrote : 

" Trine immersion is an imitation of the three 
days' burial, and the rising again out of the water 
is like the rising from the grave." ^^ 

Maximus, Bishop of Turin, said to have died 
A. D. 466, in his homily De Juda Traditore, says : 

" Baptism is to us burial with Christ, in which 
we die to sin and iniquity ; and the old man be- 
ing destroyed, we rise again to new life. It is a 
burial by which we lay down our life, and receive 
it anew that we may live. Great, therefore, is the 



THE ACT OF BAPTISM. 71 

grace of this sepulture, through which a useful 
death is brought to us, and a still more useful life 
freely bestowed. Great is the grace of this sepul- 
ture with Christ, which purifies the sinner and 
gives life to the dying." ^^ 

So, also, in his third treatise on baptism, he 
says : 

" Here in the font man is immersed." *^ 

In another passage he says : 

" Before we immersed yoUr whole body in this 
font, we asked, ' Dost thou believe in God, the 
Father almighty?' Thou answeredst, 'I be- 
lieve,' " etc.*^ 

Theodulus, Presbyter of Coele-Syria, who died 
about A. D. 490, says in his Commentary on the 
Epistle of Paul to the Romans : 

" As the body of our Lord was buried in the 
earth, so our body is buried by baptism. The 
three burials and resurrections typified by the 
threefold dipping symbolize his death and res- 
urrection." ^^ 

Gennadius of Marseilles, a learned ecclesiastical 
writer, who died a. d. 492, in his De Eccl, Dogmat- 
ibus, c. 52, says : 

'' It is not to be believed that those are bap- 
tized who have not been immersed in the name 
of the Father, and of the Son, and of the Holy 



72 THE ACT OF BAPTISM. 

Ghost, according to the rule established by the 
Lord."^^ 

In the same work, c. 74, according to the MS. 
which Migne follows, Gennadius says: 

"After confession he is either sprinkled with 
water or immersed, or, martyr-like, is sprinkled 
with blood or touched with fire." " 

From this passage Wall argues that Gennadius 
regarded the mode as indifferent. But the asper- 
gitur, taken in connection with the passage from c. 
52, evidently refers to cases of supposed necessity. 

In the baptismal liturgy of Gelasius, who was 
made pope a. d. 492, we find the following direc- 
tions : 

" On Saturday morning the children recite the 
creed. First catechize them, the hand placed 
upon their heads. 

" Then touch his nostrils and ears with spittle 
and say to him in his ear, Ephphatha (which is. 
Be thou opened), in odor of sweetness. But flee 
away, devil, for the judgment of God is at 
hand. 

"Then touch his breast and between the 
shoulders with exorcised oil, and calling him by 
name say to each one: 

" Dost thou renounce Satan? 

" Ans, — I do renounce him. 



THE ACT OF BAPTISM. 73 

" And all his works ? 

" JLns.— I do renounce them. 

" And all his pomps ? 

" Arts. — I do renounce them. 

" Recite the Creed with the hand placed upon 
their heads. _ 

" Then the archdeacon shall say to them, ' Pray, 
ye elects; bow the knee. Finish your prayer at 
once, and say Amen.' 

"And all shall answer, ^Amen.' 

'^ The archdeacon shall again give them notice, 
as follows : ^ Let the catechumens draw back. Let 
all the catechumens go out.' 

" The deacon says again, ' Dearly-beloved sons, 
return to your places, and wait for the hour in 
which baptism may be operated in you by the 
grace of God.' 

"Prayer for Holy Saturday. 

" Omnipotent and eternal God, behold pro- 
pitiously the devotion of thy regenerated people, 
who, as the hart, seek the fountain of waters, and 
grant that the ardor of their faith, through the 
mystery of baptism, sanctify both soul and 
body. 

" Then they proceed to the fonts, chanting the 
litany used for baptizing." 
r 



74 THE ACT OF BAPTISM. 

[After this the liturgy for blessing or consecra- 
ting the font follows. Then the following ques- 
tions are addressed to the candidates by the 
priest :] 

^'Believest thou in God, the almighty Father? 

" Ans. — I do believe. 

" Believest thou in Jesus Christ, his only Son, 
our Lord, who was born and suffered? 

" Ans. — I do believe. 

"Believest thou in the Holy Ghost, the holy 
church, the remission of sins, and the resurrec- 
tion of the dead ? 

" Ans. — I do believe. 

^' Then immerse him three times in the water. 
When the child has come out of the font,^^ let 
him be signed on the head with chrism, the fol- 
lowing words being said: 

" ' Almighty God, the Father of our Lord Jesus 
Christ, who hath regenerated thee by water and 
the Holy Ghost, and hath given unto thee remis- 
sion of all thy sins, may he anoint thee with the 
chrism of salvation unto life everlasting.' 

" Ans. — Amen." 

In the second book (c. 31) of his History of 
France, Gregory of Tours designates the edifice at 
Rheims in which King Clovis was baptized (496) 
by Remigius, or Remy, Bishop of Rheims, Tern- 



THE ACT OF BAPTISM.. 75 

plum Baptisterii, Referring to the baptism of the 
king, he says : 

- " The news of the conversion of the Franks is 
carried to St. Remy, who, filled with joy, orders 
the sacred fonts to be immediately prepared; 
decorated draperies overshadow the streets; the 
churches are ornamented with curtains ; the bap- 
tistery is put in order ; clouds of perfume arise ; 
sweet-scented tapers are burning ; the entire tem- 
ple of the baptistery is filled with a divine odor ; 
and the Lord gave his grace to the assistants in 
such abundance that they fancied themselves sur- 
rounded by the perfumes of paradise. The king 
was the first to request baptism from the pontiff. 
Another Constantine, he advances toward the 
bath which is to wash away his leprosy ; he 
comes to purify in the fresh water the hideous 
stains of his past life. As he is about to enter 
into the font, the saint of God says to him in 
an eloquent voice: ^Sicamber, bow humbly thy 
head; adore what thou hast burnt, and burn 
what thou hast adored.' The king, having con- 
fessed his belief in one all-powerful God in the 
Trinity, was baptized in the name of the Father, 
the Son, and the Holy Ghost, and was anointed 
with the holy chrism, administered with the sign 
of the cross of Christ ; more than three thousand 



76 THE ACT OF BAPTISM. 

men of his army were also baptized, as well as 
his sister Albofleda, who, not long after, died in 
the Lord."'* 

In the liturgy that was used by Remigius at 
the administration of baptism occurs the fol- 
lowing : 

" The presbyters or the deacons, or, if need be, 
the acolyths, having put on other robes, proceed 
to the font and enter into the water ; and receiv- 
ing them from their parents, baptize, first the 
males and then the females, by trine immersion, 
with but one invocation of the Holy Trinity, say- 
ing, ^I baptize thee in the name of the Father 
(and dip once), and of the Son (and dip again), 
and of the Holy Spirit' (and dip the third 
time).'' 

"When they have come out of the font, the 
presbyter dips his thumb in the chrism and 
anoints them on the crown of the head in the 
form of the cross, saying, 'Almighty God, the 
Father of our Lord Jesus Christ,' etc. 

" They are then received by the sponsors, and 
the pontiff walks out of the font and takes his 
seat in the church. The children are brought 
to him, and he gives them a stole, a chasuble, 
the chrism, and ten silicas, and then the children 
are clothed. They afterward attend mass, and 



THE ACT OF BAPTISM. 77 

they are recommended not to take any food till 
after they have received the communion." 

Pope Pelagius, who died A. d. 560, says : 

^' There are many who say that they baptize in 
the name of Christ alone and by a single immer- 
sion. But the gospel command, which was given 
by God himself and our Lord and Saviour Jesus 
Christ, reminds us that we should administer 
holy baptism to every one in the name of the 
Trinity and by trine immersion, for our Lord 
said to his disciples, ^Go baptize all nations in 
the name of the Father, and of the Son, and 
of the Holy Spirit.' "^« 

Gregory, Presbyter of Antioch (570-593), in his 
De Baptismo Christi^ Sermon 1, represents Christ 
as saying to John at his baptism: 

" Cover me in the floods of the Jordan, as she 
who bore me wrapped me in the clothes of in- 
fancy." ^^ 

Gregory, known in history as Gregory the Great, 
born about the year a. d. 540, elected pope in 590, 
and who died in 604, was the author of great alter- 
ations in the ceremonials of the Roman Church, 
but he made no attempt to introduce any change 
in reference to the act of baptism. In his Sacra- 
mentary we find the following : 

'' Let the priest baptize with a triple immersion, 
7* 



78 THE ACT OF BAPTISM. 

but with only one invocation of the Holy Trinity, 
saying, ' I baptize thee in the name of the Father 
(then let him immerse the person once), and of 
the Son (then immerse him a second time), and 
of the Holy Spirit' (and immerse him a third 
time." ^^ 

But while this was the practice at Rome, Greg- 
ory sanctioned single immersion in Spain. Cer- 
tain bishops of that country asked his advice. 
They practised single immersion, they said, in 
opposition to the Arians among them, who 
claimed that in trine immersion the Son and 
the Holy Spirit were recognized as holding a 
subordinate position to the Father, inasmuch as 
immersion in the name of the Father preceded 
that in the name of the Son and of the Holy 
Spirit. One immersion, it was thought, in the 
name of the Father, Son, and Holy Spirit, would 
fitly represent the equality of the members of 
the Trinity. In a letter to Leander, Bishop of 
Seville, in answer to this request for advice, 
Gregory said: 

" Concerning the three immersions in baptism, 
you have judged very truly already that different 
customs do not prejudice the holy church whilst 
the unity of the faith remains entire. The reason 
wh}^ we use three immersions is to signify the 



THE ACT OF BAPTISM. 79 

mystery of Christ's three days' burial, that, whilst 
an infant is thrice lifted up out of the water, the 
resurrection on the third day may be expressed 
thereby. But if any one thinks it is rather done 
in regard to the holy Trinity, a single immersion 
in baptism does in no way prejudice that ; for so 
long as the unity of the substance is preserved in 
three persons, it is no harm whether a child be 
baptized with one immersion or three, because 
three immersions may represent the trinity of 
Persons and one immersion the unity of Godhead. 
But forasmuch as heretics now baptize the infant 
with three immersions, I think you ought not to 
do so, lest the immersions be interpreted as a di- 
vision of the Godhead." ^^ 

In his Historia Ecclesiastica Gentis Anglorum 
(lib. ii., c. 14), the Venerable Bede, who died a. d. 
735, has the following account of the baptism of 
King Edwin by Paulinus at York, England, in 
627 : 

" King Edwin, with all the nobility of the na- 
tion and a large number of the people, received 
the faith and the washing of the holy regenera- 
tion in the eleventh year of his reign, which is 
the year of the incarnation of our Lord six hun- 
dred and twenty-seven. He was baptized at York 
on the holy day of Easter, being the 12th of April, 



80 THE ACT OF BAPTISM. 

in the church of St. Peter the Apostle, which he 
himself had built of timber whilst he was being 
catechized and instructed in order to receive bap- 
tism. ... So great was then the fervor of the faith, 
as is reported, and the desire of the washing of 
salvation among the nation of the Northumbri- 
ans, that Paulinus, at a certain time coming with 
the king and queen to the royal villa, called Adge- 
frin, stayed there with them thirty-six days, fully 
occupied in catechizing and baptizing; during 
which days, from morning till night, he did 
nothing else but instruct the people, resorting 
from all villages and places, in Christ's saving 
word ; and when instructed, he washed them 
with the water of absolution in the river Glen. 
. . . These things happened in the province of 
the Bernicians ; but in that of Deiri also, where 
he was wont often to be with the king, he bap- 
tized in the river Swale, which runs by the river 
Cataract ; for as yet oratories or baptisteries could 
not be made in the early infancy of the church in 
those parts." ^° 

The advice of Gregory the Great, in which he 
gave his sanction to the practice of single immer- 
sion in Spain, as contained in his letter to the 
bishop of Seville, was confirmed by the fourth 
Council of Toledo in 633, which decreed that it 



THE ACT OF BAPTISM. 81 

is not necessary to immerse the candidate three 

times, and that a single immersion is sufficient.^^ 

f 

REMAEKS. 

It is evident from these citations that throughout 
this period trine immersion was the rule in the 
Christian Church. Single immersion was practised 
only b}^ the Eunomians, and, during the latter part, 
of the period, by the churches in Spain under the 
sanction of Pope Gregory the Great. 

Bingham, in his Antiquities of the Christian Church 
(London, 1840, vol. iii., bk. xi., chap, xi., pp. 604-606), 
states the case thus: 

" The Arians in Spain, not being of the sect of the 
Eunomians, continued for many years to baptize 
with three immersions; but then they abused this 
ceremony to a very perverse end — to patronize their 
error about the . Son and Holy Ghost's being of a 
different nature or essence from the Father ; for they 
made the three immersions to denote a difference 
or degrees of diversity in the three divine Persons. 
To oppose whose wicked doctrine, and that they 
might not seem to symbolize with them in any 
practice that might give encouragement to it, some 
Catholics began to leave off the trine immersion as 
savoring of Arianism, and took up the single im- 
mersion in opposition to them. But this was like to 
prove a matter of scandal and schism among the 
Catholics themselves; and therefore, in the time of 
Gregory the Great, Leander, Bishop of Seville, wrote to 



82 THE ACT OF BAPTISM. 

him for his advice and resolution in this case. . . . 
Yet this judgment of Pope Gregory did not satisfy all 
men in the Spanish Church, for still many kept to 
the old way of baptizing by three immersions, not- 
withstanding this fear of symbolizing with the Arians. 
Therefore, some time after, about the year 633, the 
fourth Council of Toledo, which was a general coun- 
cil of all Spain, was forced to make another decree 
to determine this matter and settle the peace of the 
church. For while some priests baptized with three 
immersions, and the others with but one, a schism 
was raised, endangering the unity of the faith ; for the 
contending parties carried the matter so high as to 
pretend that they who were baptized in a way con- 
trary to their own were not baptized at all. To remedy 
which evil, the Fathers of this council first repeat the 
judgment of Pope Gregory, and then immediately con- 
clude upon that, though both these ways of baptism 
were just and unblamable in themselves, according to 
the opinion of that great man, yet, as well to avoid the 
scandal of schism as the usage of heretics, they decree 
that only one immersion should be used in baptism, 
lest if any used three immersions they might seem to 
approve the opinion of "heretics, whilst they followed 
their practice. And that no one might be dubious 
about the use of a single immersion, he might con- 
sider that the death and resurrection of Christ were 
represented by it. For the immersion in water was, 
as it were, the descending into hell, or the grave, and 
the emersion out of the water was a* resurrection. 



THE ACT OF BAPTISM. 83 

He might also observe the unity of the Deity and the 
trinity of Persons to be signified by it— the unity by a 
single immersion, and the trinity by giving baptism 
in the name of the Father, Son, and Holy Ghost." 

Clinic baptism was continued, and in cases of ne- 
cessity aspersion or affusion was undoubtedly often, 
though not always, practised. Gennadius, however, is 
the only witness for aspersion in this period, so far as 
we are aware, and Brenner {Geschichtliche Darstellung 
d. Verrichtung d. Taufe, s. 15) claims that its use was 
extraordinary, and only when necessity compelled. 
The prejudice against clinic baptism, indeed, was 
such that only in exceptional cases was a clinic con- 
sidered as qualified for ordination. The Council of 
Neo-Cesarea, A. d. 350, in Canon 12, decreed : 

^' If any man has been baptized in sickness, he must 
not be promoted to be a presbyter, for his faith was 
not of his own free choice, but of necessity — unless, 
perhaps, an exception is made on account of his sub- 
sequent diligence and faith, or on account of a scarcity 
of men.'' 

The general feeling at that time in reference to 
clinics also finds expression in the following words 
of Chrysostom, who in one of his homilies places in 
contrast those to whom baptism had been regular- 
ly administered and those who had received clinic 
baptism : 

" They receive their baptism lying upon their beds, 
you receive it in the bosom of the church, which is 
the mother of all the faithful ; they receive it weeping, 



84 THE ACT OF BAPTISM. 

and you with joy; they with groans, and you with 
thanksgiving; they in the heat of a fever, and you 
under the sense of the heavenly grace. Everything 
here has a relation to the grace received, there every- 
thing disagrees with it ; there are sighings and tears 
while the sacrament is administered ; children cry, the 
wife tears her hair, friends are dejected, servants weep 
the whole house is in mourning ; and if you consider 
the spirit of the sick person, you shall find it more full 
of sorrow than that of the bystanders ; for as a stormy 
sea divides into several waves, so his soul, being agi- 
tated by troubles, is torn by a thousand disquiets and 
racked with infinite troubles." 

It has been urged by some that, while immersion 
was the rule during this period, there are not wanting 
in art indications of the practice of aspersion or af- 
fusion in other cases than those of clinics. An appeal 
is made to the fresco in the catacomb of St. Calixtus, 
and also to the representation of the baptism of Christ 
in one of the mosaics in the cupola of the celebrated 
baptistery at E-avenna. But as no reference to such 
a usage is to be found in the literature of the period, 
those who find aspersion in these representations are 
obliged, on a review of the evidence (see, for example. 
Smith's Dictionary of Christian Antiquities, Eng. ed., vol. 
i., p. 169), to adopt the suggestion that the two modes 
were at that time combined, as at the present day in 
the Armenian order of baptism, which requires that 
the priest shall first bury the child, or catechumen, 
thrice in the water, as a figure of Christ's three days' 



THE ACT OF BAPTISM. 85 

burial, and then, taking the child out of the water, 
shall thrice pour a handful of water on its head. 

But in reference to these early representations of 
baptism, Eoman writers are by no means agreed that 
they are witnesses for aspersion or affusion in the 
period to which they are commonly assigned. Thus, 
concerning the fresco in the catacomb of St. Calixtus, 
Father Garrucci, in his illustrated work on the History 
of Christian Art (vol. ii., p. 12), maintains that it is not 
a representation of baptism by affusion. In his de- 
scription of the picture he says : " The youth, entirely 
naked, is entirely immersed in a cloud of water." ^^ 

In the mosaic representation of the baptism of 
Christ in the cupola of the baptistery at Eavenna, 
Christ is seen standing up to his waist in the Jor- 
dan, while John is pouring water upon his head 
from a cup. But it should be borne in mind that the 
head of the Saviour and the right arm of John have 
been restored, and that it is the opinion of competent 
critics that we are indebted to the restorer for the cup 
which John now holds in his uplifted hand. Hence 
these words of Crowe and Calvacasella in reference to 
the Eavenna mosaics in their History of Painting in 
Italy (vol. i., p. 22) : " It might be advisable, when res- 
torations are undertaken, to entrust them to skilful 
hands, and not to mere mechanical mosaists, ignor- 
ant of form and design, however able they may be in 
the technical difficulties of the art. Before touch- 
ing monuments such as these, Italy should possess a 
school devoted to the study of the character and style 



86 THE ACT OF BAPTISM. ^ 

of art in various periods. A competent person should 
be employed to study the mode in which emblems 
and accessories were used in different epochs. For 
there is no doubt that the period in which a monu- 
ment was erected or adorned may be detected by the 
peculiar character of its emblems and accessories ; 
and the use of false ones by restorers produces 
endless deception." 

So also Paciaudus, in his Be Cultu S. Joannis Bap- 
tistx, who says : 

''Was our Lord baptized by aspersion? This is so 
far from being so that nothing can be more contrary 
to truth, but it must be attributed to the error and 
ignorance of painters, who, being often unacquainted 
with history, or believing they could dare everything, 
sometimes greatly altered the subjects they por- 
trayed." ^^ 

Certainly, pictorial representations, concerning 
whose testimony art-critics themselves are not 
agreed or whose archaeological value is called in 
question, cannot be regarded as very important 
witnesses for a practice concerning which the lit- 
erature of the period is so remarkably silent. 

Art, however, is a most important and undoubted 
witness for immersion in this period. Of the repre- 
sentation of the baptism of Christ in the catacomb 
of San Ponziano outside of Rome, and which by 
Boldetti is assigned to the fifth or sixth century, 
Bottari, in his Roma Sotterranea (t. 1, p. 194), gives 
the following explanation: 



THE ACT OF BAPTISM. 87 

" Upon the wall over the arch the Eedeemer is rep- 
resented up to his waist in the waters of the river Jor- 
dan, and upon his head rests the right hand of John 
the Baptist, who is standing upon the shore. It is by- 
mistake that modern artists represent Christ in the 
Jordan up to his knees only, and John pouring water 
upon his head. And although on the portico of the 
church of San Lorenzo, outside of the walls of Eome, 
that saint is seen in a painting pouring water upon 
the head of San Eomano, this was certainly not the 
case, as that picture is far more modern [it is of the 
twelfth century] than those of the first centuries, and 
the artist was evidently ignorant or wrongly informed 
concerning the acts of San Lorenzo. It is not improb- 
able, however, that subsequently it became customary 
to pour water upon the head of the catechumen after 
he had been immersed. 

^' On the other shore an angel is seen upon a cloud, 
holding the Saviour's robe. The Holy Ghost descends 
like a dove and alights upon the Redeemer, and John 
places his hand upon the head of Christ to immerse 
him. A hart is also seen standing on the shore and 
looking fixedly at the water — symbol of the catechu- 
men ardently desiring the waters of baptism, accord- 
ing as Jerome says in his Commentary on the Forty- 
second Psalm : ^ He wishes to come to Christ, in whom 
is the source of light, that, being washed by baptism, 
he may receive the gift of the remission of sins.' " 

In the ancient church of San Celso, at Milan, there is 
a church-book in which is a representation of the bap- 



88 THE ACT OF BAPTISM. 

tism of Christ, which Bugati, a canonical priest, in his 
Memoir of St. Celsus, assigns to the fifth or sixth century. 
Of this picture Bugati says : 

"The Eedeemer is represented immersed in the 
water, according to the ancient discipline of the 
church observed for many centuries in the adminis- 
tration of baptism. John holds in his left hand a 
curved and knotty staff, and places his right upon 
the Saviour's head. Finally,^ the Holy Spirit de- 
scends from heaven in the form of a dove. This 
scene is found depicted on the most ancient Chris- 
tian monuments." 

Still other witnesses for immersion during this pe- 
riod are the baptisteries, which, after the conversion 
of Constantine, when the rites of Christianity could be 
celebrated in public, were constituted for the admin- 
istration of baptism. They are mentioned by Cyril of 
Jerusalem, Ambrose, and Augustine." They were gen- 
erally spacious buildings, circular or octagonal in form, 
•and containing a large font, or what is now called a 
baptistery. Such a building was necessary, in order 
to accommodate the multitudes who received bap- 
tism at the two great church festivals, Easter and 
Pentecost, to which the administration of the ordi- 
nance was for the most part restricted. These bap- 
tisteries, or baptismal churches, were commonly 
called photisteria, illuminatories. The baptistery of 
Santa Sophia, at Constantinople, was called '' the great 
illu minatory.'' In the baptistery at Antioch three 
thousand were once gathered for baptism. 



THE ACT OF BAPTISM. 89 

The baptistery at Eavenna, which belongs to the 
fourth or fifth century, has a font ten feet in diameter 
and three and a half feet in depth. The so-called bap- 
tistery of Constantine, not far from the church of St. 
John of Lateran, in Eome, belongs to the fifth century, 
and is now known as San Giovanni in Fonte. It con- 
tains a circular marble basin about twenty -five feet in 
diameter and three feet deep, and was supplied with 
water from the Claudian aqueduct. " 

There are now in Italy nearly forty baptisteries 
which were erected in the fourth, fifth, sixth, or sev- 
enth century. Their general features we have al- 
ready given. 

In the fourth century, and probably earlier, baptism 
was administered after dark, and the service was made 
impressive in some places by the use of artificial light. 
" It would be difficult," says a writer in Smith's JDic- 
tionary of Christian Antiquities (Eng. ed.,vol. i., p. 157), 
^' to imagine any scene more moving than that pic- 
tured to us in the pages of St. Cyril, when, on the eve 
of the Saviour's resurrection and at the doors of the 
church of the ' Anastasis,' the white-robed band of the 
newly-baptized was seen approaching from the neigh- 
boring baptistery, and the darkness was turned into 
day in the brightness of unnumbered lights ; and as 
the joyous shout swelled upward, * Blessed is he 
whose unrighteousness is forgiven and whose sin is 
covered,' it might well be thought that angels' voices 
were heard echoing the glad acclaim, ' Blessed is the 
man unto whom the Lord imputeth no sin, and in 
8 * 



90 THE ACT OF BAPTISM. 

whose spirit there is no guile.' " Gregory Nazianzen 
{Orat. 40) has a Uke thought: ''The station thou shalt 
take before the great bema, after thy baptism, is a great 
foreshadowing of the glory that shall be from heaven; 
the psalmody wherewith thou shalt be received is a pre- 
lude of the hymns that thence shall sound ; the lamps 
that thou shalt kindle set forth in mystery that proces- 
sion of many lights wherewith bright and virgin souls 
shall go forth to meet their Lord, having the lamps of 
faith bright and burning.'' 



CHAPTER IV. 

FEOM THE COUNCIL OF TOLEDO TO THE 
COUNCIL OF EAVENNA. 

A.. r>. G33-1311. 

The decision of the Council of Toledo in favor 
of single immersion did not obtain wider recog- 
nition in the seventh century. Theodore, who 
was made archbishop of Canterbury in 669, and 
entrusted by Pope Vitalianus with the mission to 
England, enjoined in his Penitential trine immer- 
sion in the words of Apostolical Canon 50 : 

" If any bishop or presbyter does not perform 
the one initiation with three immersions, but with 
giving one immersion only, into the death of the 
Lord, let him be deposed. For the Lord said not, 
* Baptize into my death,' but ' Go, make disciples 
of all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Spirit.' " 

James of Edessa, who was prelate of Syria from 
684 to 707, prepared a liturgy for use at baptismal 
services, in which occurred the following : 

" The priest stands by the font and invokes the 

91 



92 THE ACT OF BAPTISM. 

Spirit, who descends from on high, and rests on 
the waters and sanctifies them, and makes new 
sons to God. 

" When the child is plunged into the water, the 
priest says : 

" ^ N. is baptized for sanctity and salvation and 
a blameless life and a blessed resurrection from 
the dead, in the name of the Father. Amen. 
And of the Son. Amen. And of the living and 
Holy Spirit, for life everlasting. Amen.' 

^' The deacons sing : 

" ' Descend, our brother, marked with the cross, 
and put on our Lord, and be mingled with hig 
race, for it is a mighty race, as is said in his 
parable.' 

'^ And when the child comes out of the water, 
they sing: 

" ' Expand thy wings, holy church, and receive 
the simple lamb which the Holy Spirit has be- 
gotten from the waters of baptism. 

^' ^ Of this baptism prophesied the son of Zach- 
arias. " I," said he, " baptize wdth water, but he 
which is to come, with the Holy Spirit." 

" ' The heavenly army surround the baptistery, 
that from its waters they may receive sons like to 
God. 

"^From the waters Gideon chose him men, 



THE ACT OF BAPTISM. 93 

that they might go forth to battle. From the 
waters of baptism Christ hath chosen worship- 
pers to himself.'" 

The Venerable Bede (673-735), in the following 
passage from his Horn. in. Dom. (1, post. Epiph.), 
makes an incidental allusion to the act of baptism 
as practised in his own time: 

" The person to be baptized is seen to descend 
into the font ; he is seen when he is dipped in the 
waters ; he is seen to ascend from the waters ; but 
what effect the washing of regeneration works in 
him can be least seen. Thus, the piety of the 
faithful alone knows that the candidate descends 
into the font a sinner, but ascends purified from 
guilt; he descends a son of death, but ascends 
a son of the resurrection ; he descends a son of 
apostasy, he ascends a son of reconciliation ; he 
descends a son of wrath, he ascends a son of 
mercy; he descends a son of the devil, he as- 
cends a son of God."^* 

G'ermanus, Patriarch of Constantinople, who 
died in 740, says in his Rerum Eccl. Contemplatio, 
Patrolog. Grsec. (tom. 98, p. 385, Migne, Paris, 
1860) : 

" We have been baptized with reference to the 
death and resurrection of Christ himself. For by 
the descent into the water and the ascent, and by 



94 THE ACT OF BAPTISM. 

the three submersions, we symbolize and confess 
the three days' burial and the resurrection of 
Christ himself. And still further, also, because 
he was baptized in the Jordan by John," etc.^^ 

In 754, while he was in France, Pope Stephen 
II. was asked by the monks of Cressy to decide 
upon the lawfulness of " baptizing an infant (in 
case of necessity occasioned by sickness) by 
pouring water on its head from a cup or the 
hands.'' He answered: 

" This baptism, if administered in the name of 
the holy Trinity, holds good, especially when ne- 
cessity requires that he who was detained by sick- 
ness, regenerated in this manner, should be made 
a participant of the kingdom of God." ^ 

John of Damascus, who was born about a. d. 
700, and who died not earlier than a. d. 756, says 
in his work De Fide Orth. (lib. iv., c. 9) : 

"Baptism exhibits Christ's death. Therefore 
buried with the Lord by baptism, as says the 
holy apostle." ^^ 

Also, in the same work, a little farther on : 

" The rite of baptism is a type of Christ's death ; 
for by the three immersions baptism portrays the 
three days of the Lord's burial."^® 

Also, in his Parallels (lib. iii., tit. 4), treating of 
baptism, he says: 



THE ACT OF BAPTISM. 95 

" Israel, if he had not passed through the sea, 
would not have been delivered from Pharaoh; 
and thou, if thou pass not through the water, 
wilt not be delivered from the bitter tyranny of 
the devil."'' 

In Ep. 81, Ed. Quercet, Alcuin (735-804), the 
most learned Englishman of his time, the friend 
and counsellor of Charlemagne, wrote to Paulinus 
concerning the practice of single immersion in 
Spain. He said : 

" From the midst of the thorns of the rural 
districts of Spain, and from the lurking-places of 
his envenomed perfidy, the old serpent now once 
more attempts to lift his head, which had been 
bruised, not by the club of Hercules, but by the 
power of the gospel, and in the cups of his 
ancient malice to mingle a new and accursed 
poison; and like a very freezing blast' from the 
north, he has assaulted one side of the solid bul- 
warks of the church in his endeavor to change the 
rule of the holy baptism of Catholic custom, and 
by introducing the notion that it ought to be ad- 
ministered by invocation of the holy Trinity, in- 
deed, but with a single immersion." 

In Epistle 90 he says : 

" The pagan becomes one of the catechumens. 
He renounces Satan and all his hurtful pomps. 



96 THE ACT OF BAPTISM. 

etc., and in the name of the holy Trinity he is 
baptized by trine immersion." ^^ 

In Epistle 113 he says : 

" There are some who assert that there ought to 
be but one immersion, and who neglect to imitate 
in baptism the three days' bmial of our Saviour, 
even when an apostle says, ^ You have been buried 
with Christ in baptism.' Rom. vi. 4 ; Col. ii. 12. 
But there are others who are willing to use the 
trine immersion, but to invoke the whole Trinity 
at every immersion; thus they study to name all 
the three persons thrice; but the truth itself 
teaches, ' Go ye, therefore, and teach all nations, 
baptizing them in the name of the Father, and of 
the Son, and of the Holy Spirit.' Matt, xxviii. 19. 
What need of thrice repeating the whole Trinity 
if once suffices ?"^^ 

In his work De Div. Offic, c. 19, he says : 

" Then the priest baptizes the infant by trine 
immersion, invoking the holy Trinity only once, 
and speaking thus : ' I baptize you in the name 
of the Father,' and he immerses him once ; ' and 
of the Son,' and he immerses him again ; ' and of 
the Holy Spirit,' and he immerses him a third 
time." ^^ 

The Ordo Romanus^ which was prepared in the 
eighth century, prescribed immersion : 



THE ACT OF BAPTISM. 97 

" ^ I immerse thee in the name of the Father,' 
and immerse once ; ' and of the Son,' and immerse 
again ; ^ and of the Holy Spirit,' and immerse a 
third time."^^ 

In 787 the Council of Calcuith, in England, by 
^enactment, appointed the festivals of Easter and 
Whitsuntide for the administration of baptism, 
as in the Roman Church. In a report which they 
forwarded to Pope Adrian I., the legates Gregory 
and Theophylact refer to this fact in their ac- 
count of the proceedings of the council, and in 
their communication make the following recom- 
mendation : 

**That baptism be practised according to the 
canonical statutes, and not at any other time, 
except in great necessity ; and that all in general 
know the Creed and the Lord's Prayer ; and that 
all who take the children out of the font, and 
answer for those who cannot speak, know that 
they are sureties to the Lord, according to their 
sponsion, for the renouncing of Satan, his works 
and pomps, and for their believing of the Creed, 
that they may teach them the Lord's Prayer afore- 
said and the Creed while they are coming to ripe- 
ness of age ; for if they do not, what is promised 
to God in behalf of those who cannot speak, shall 
be with rigor exacted of them. Therefore we en- 
9 a 



98 THE ACT OF BAPTISM. 

join that this be charged on the memories of all 
people in general." ^* 

In his work De Or dine Baptismi, Theodulphus, 
who became Bishop of Orleans in 794 and died 
in 821, sa^^s : 

'' We die to sin when we renounce the devil 
and all his works ; we are buried with Christ when 
we descend into the font of washing as into a 
sepulchre, and are immersed three times in the 
name of the holy Trinity ; we rise with Christ 
when, purified of all our sins, we come out of 
the font as from a tomb." "^^ 

Archbishop Magnus of Sens, who was conse- 
crated at Rome by Leo III. in 801, prepared a 
work on Baptism by order of Charlemagne, in 
which he says: 

'^Baptism in Greek is translated immersion in 
Latin, . . . and therefore the infant is immersed 
three times in the sacred font, that trine immer- 
sion may mystically show forth the three days' 
burial of Christ, and that the lifting up from the 
waters may be a likeness of Christ rising from the 
tomb."'' 

Leidradus, Bishop of Lyons in 816, in a tract 
on Baptism, says : 

"But we immerse three times that we may 
show forth the mystery of the three days' burial; 



THE ACT OF BAPTISM. 99 

that whilst the infant is drawn out of the w^ater 
three times, the resurrection of three days may 
be shown forth. ... In the baptism of infants 
there ought to be no censure for immersing once 
or thrice, since in three immersions the trinity 
of Persons can be exhibited, and in a single im- 
mersion the oneness of Jehovah."" 

In the sixth canon of the Council of Celichyth, 
— or Ceale-hythe, in the kingdom of Mercia, — held 
in 816, and at which Wulfred, Archbishop of Can- 
terbury, presided, immersion was insisted upon in 
these words : 

"And let the presbyters know that when they 
administer holy baptism they may not pour 
water upon the heads of the infants, but the in- 
fants must always be immersed in water, for the 
Son of God furnished an example in his own 
person for every believer when ^ he was thrice 
dipped in the waves of the Jordan. In this 
manner it ought to be observed." ^^ 

Rabanus Maurus, who was made Archbishop 
of Mentz in 847, says in his De Clericorum Insti- 
tutione, lib. i., c. 25: 

" Baptism^ in Greek baptisma, is translated into 
Latin by tinctio. And it is called immersion, not 
only because man is immersed in water, but be- 
cause by the Spirit of grace he is changed for 



100 THE ACT OF BAPTISM. 

the better, and made far another being than he 
was before." ^^ 

So also in 1. i., c. 28, he says : 

" This trine immersion may represent the three 
days' burial of the Lord, as when the apostle says, 
^So many of us as were baptized into Jesus Christ 
were baptized into his death.' " ®° 

In his De Sacr, Ordin., c. 14, he says, referring to 
baptism : 

" After these things the fountain is consecrated 
and the candidate draws near to baptism itself, 
and thus in the name of the holy Trinity he is 
baptized by trine immersion. . . . Baptism ought 
therefore to be conferred by trine immersion, with 
the invocation of the holy Trinity." ^^ 

Walafrid Strabo, Abbot of Richenau, in his 
De Offic. Eccles., c. 26, written about a. d. 840, re- 
ferring to the practice of single immersion in 
Spain, says: 

" Which single immersion — although at that 
time pleasing to the Spaniards, who asserted that 
trine immersion should be disused because cer- 
tain heretics, for the purpose of denying the con- 
substantiality, had dared to propound the dogma 
that there are dissimilar substances in the Trin- 
ity, notwithstanding the more ancient use and 
the reason above stated — prevailed. For if we 



THE ACT OF BAPTISM. 101 

are to desert everything which heretics have 
perverted, nothing will be left us, since they have 
erred concerning even God himself, and they have 
twisted everything which seems to pertain to his 
worship, and have applied it as though it were 
peculiarly designed for the support of their 
errors. But why should I speak further? Suf- 
fice it to say that the trine immersion prevails 
everywhere in the world this day, and that it 
can by no means be changed, unless in accord- 
ance with a rash desire of novelty and to the 
scandal of the weak."®^ 

Hincmar, who was made Archbishop of Rheims 
in 845 and died in 882, in an address to his pres- 
byters on baptism, says : 

'^He is baptized by trine immersion in the 
name of the Father, and of the Son, and of the 
Holy Spirit, that just as the inner man, which is 
made after the image of the holy Trinity, through 
invocation of the holy Trinity, is restored to the 
same image, and as that which fell under subjec- 
tion to death by three grades of transgression, 
being thrice raised out of the font, rises by grace 
to life ; and as the inner man in the faith of the 
holy Trinity is to be created anew after the image 
of its Creator, so also the exterior man ought to 
be washed by trine immersion. So that what the 



102 THE ACT OF BAPTISM. 

Spirit works invisibly in the soul, this the priest 
should imitate visibly in the water. For the 
original transgression was committed by three 
circumstances — by delight, by consent, and by 
the act; and so every sin is effected either by 
thought, word, or deed. * Wherefore the trine 
ablution seems to answer to the three classes of 
sins. Or, if you choose, it should be used on 
account of original sin, which in infants avails 
to their destruction, or on account of those sins 
which in the case of men of more advanced age 
are added by the will, word, or deed. And be- 
cause, according to the Holy Scriptures, there is 
one God, one faith, and one baptism, the candi- 
date for baptism is thrice immersed in the name 
of the Father, and of the Son, and of the Holy 
Spirit, that the Trinity may appear to be one 
sacrament; and he is not baptized in the name 
of Father, Son, and Holy Spirit, but in one 
name, which is God, according to an apostle. 
Therefore, one God, one faith, one baptism."®^ 

Canon 5 of the Council of Worms, a. d. 868, 
is almost word for word like the fifth canon of 
the fourth Council of Toledo, and favors single 
immersion. The reason for the enactment of the 
canons was the same in both cases : 

" While some priests baptized with three immer- 



THE ACT OF BAPTISM. 103 

sions, and the others with but one, a schism was 
raised, endangering the unity of the church."^ 

This is the language of the Council of Toledo. 

The Council of Tribur, A. d. 895, in a reference 
to trine immersion, made use of nearly the same 
words as Pope Leo I^: 

" Trine immersion is an imitation of the three 
days' burial, and the rising again out of the water 
is an image of Christ rising from the grave." ^^ 

One of the oldest illustrated rituals of baptism, 
in a manuscript of the ninth century, is to be 
found in the library of La Minerva, at Rome, and 
one of the miniatures it contains is the oldest 
representation of the baptism of infants that has 
been found. The ritual prescribes immersion: 

"And he baptizes with trine immersion, saying, 
* I baptize thee in the name of the Father,' and 
immerses once ; ' and of the Son,' and immerses 
again ; ' and of the Holy Spirit,' and immerses a 
third time." ^^ 

The pictorial representation is in agreement 
with the ritual. 

Atto, Bishop of Vercelli, who died in 960, has 
this remark in an exposition of Rom. vi. 4 : 

" We are baptized into his death, since as he 
died, so also we, when we renounce the devil and 
his works, the world and its pomp, in like man- 



104 THE ACT OF BAPTISM. 

ner die when we are immersed in water. And 
because he had said his death represents our 
death, and that he might show that his burial 
represents our burial, he added: 'Therefore we 
are buried with him by baptism into death.' " ®^ 

Pulbertus, who was made Bishop of Chartres 
in 1007 and died 1029, in a comment on Rom. 
vi. 4, says: 

'^ We know, and know truly, that we were pol- 
luted by our first birth and purified by our sec- 
ond; therefore we are buried, and we die with 
Jesus Christ that we may be born again and 
quickened with him. The water and the Holy 
Spirit are united in that sacrament ; the water de- 
notes the burial, the Holy Spirit the life eternal. 
As, therefore, we have been informed that the 
body of our Lord Jesus Christ was buried in an 
earthly grave three days and three nights, so also 
a man immersed three times under an element 
allied to the earth is covered; and thus, whilst 
he is immersed in imitation of a vital mystery, 
he is buried; when he is raised he is awakened." ^^ 

Lanfranc, an Italian, who was born in 1005, and 
was made Archbishop of Canterbury by William 
the Conqueror in 1070 and died in 1089, achieved 
distinction as an author by his Exposition of the 
Epistles of Paul. In his note on Phil. iii. 10, 



THE ACT OF BAPTISM. 105 

"Being made conformable n unto his death," he 
says : 

" In baptism, for as Christ lay for three days 
in the sepulchre, so let there be a trine immer- 
sion when the act is administered."^^ 

Theophylact, who was Bishop of Achrida about 
1070, in his Commentary on Nahum (c. 1), says : 

'' For one baptism is spoken of, as also one faith, 
because of the doctrine respecting the initiation, 
being one in all the church, which has been taught 
to baptize with invocation of the Trinity, and to 
symbolize the Lord's death and resurrection by 
the threefold sinking down and coming up."^^ 

So, also, in his. note on the words in Acts i. 5, 
"Ye shall be baptized in the Holy Spirit," he 



"The word be baptized signifies the abundance 
and, as it were, the riches of the participation of 
the Holy Spirit ; as, also, in that perceived by the 
senses, he in a manner has who is baptized in 
water, bathing the whole body, while he who 
simply receives water is not wholly wetted in all 
places." ^^ 

In his note on 1 Cor. ix. 2, in which the apostle 
speaks of those who were " baptized unto Moses 
in the cloud and in the sea," he says: 

"That is, they shared with Moses both the 



106 THE ACT OF BAPTISM. 

shadow beneath the cloud and the passage 
through the sea; for seeing him first pass 
through^ they also themselves braved the waters. 
As, also, in our case, Christ having first died and 
risen, we also are ourselves baptized, imitating 
death by the sinking down, and resurrection 
by the coming up. ^They were baptized unto 
Moses,' therefore, instead of ' They had him as a 
founder of the type of baptism;' for the being 
under the cloud and the passing through the 
sea were a type of baptism." ^^ 

The Use of Salisbury^ a ritual ascribed to Os- 
mond, who accompanied William the Conqueror 
to England in 1066, and was made Bishop of 
Salisbury in 1078, and which for a long period 
was generally followed in the churches in Eng- 
land, Wales, and Ireland, says : 

" Then let the priest take the child by its sides 
in his hands ; and having asked its name, let him 
baptize it by trine' immersion, invoking the holy 
Trinity thus : ' N. I baptize in the name of the 
Father,' and let him immerse it once with its face 
toward the north and its head toward the east: 
' and of the Son,' and let him immerse it again 
with its face toward the south ; ^ and of the Holy 
Spirit, Amen,' and let him immerse it a third 
time with its face toward the water." ^^ 



THE ACT OF BAPTISM. 107 

It should be added, however, that in cases of 
necessity, but only in such cases, the Use 
allowed lay baptism by pouring or single im- 
mersion. 

Gilbert, Bishop of Limerick, in Ireland, who 
lived in the early part of the twelfth century, in 
a work on the Constitution of the Church {Patrol, 
Lat.j vol. clix., p. 1000, Migne), says concerning 
the duty of a priest : 

" It is his duty to administer baptism, to dip 
believers who have been exorcised, and who have 
confessed the holy Trinity, with three immersions 
in the sacred font." ^* 

In the Romanesque church of St. Bartholomew 
at Liege is a bronze font made at Dinant by Lam- 
bert Patras in 1112. In Dr. W. N. Cote's Arche- 
ology of Baptism (pp. 255, 256) it is described as 
follows : 

" It is cylindrical, resting on a base surrounded 
by twelve bulls, symbolizing, as appears by the in- 
scription accompanying them, the twelve apostles. 
There is, doubtless, an allusion to the brazen sea 
in the court of Solomon's temple. On the out- 
side are sculptured in very high relief, and in a 
very masterly style, the five following scenes : 1. 
John the Baptist preaching to the publicans and 
the soldiers, with the following inscription : Facite 



108 THE ACT OF BAPTISM. 

ergo fructus dignos poenitentise, 2. John baptizing 
two Jews in the river Jordan : Ego nos baptizo in 
aqua, venit autem fortior me post me. 3. The bap- 
tism of Christ. The Saviour is represented of 
small size, half immersed in the Jordan, which 
rises in the centre of the composition like a small 
mountain ; the Baptist stands on the left side, and 
the ' angeli ministr antes, ^ as designated by the in- 
scription, on the right. The eternal Father is 
represented above, looking down as if from a 
rainbow, and the Holy Ghost descends as a dove 
on the head of the Saviour : Ego a te debeo bap- 
tizari et tu vends ad me. 4. The baptism of Cor- 
nelius the centurion by Peter: Cecidit Spiritus 
Sanctus super omnes qui audiebant verbum. 5. The 
baptism of the philosopher Craton, at Ephesus, 
by John. On an open book in the hand of the 
evangelist is inscribed Ego te baptizo in nomine 
Patris, et Filii, et Spiritus Sancti. Amen. 

"In the last two groups each of the figures 
is immersed to the breast in the circular font, 
and the blessing of God is represented by a 
hand issuing from a rainbow above, with the 
fingers extended, according to the Roman mode 
of benediction, and with a triple ray of light 
emanating from the outstretched hand." 

Victor St. Hugo, a monk of the monastery of 



THE ACT OF BAPTISM. 109 

St. Victor, and one of the most celebrated men of 
his time, who died a. d. 1140, says in his Summa 
Sentent. (tract v., c. 3) : 

^'This order of baptism is observed to show 
forth a double mystery ; for ye were rightly im- 
mersed three times who have received baptism in 
the name of the Trinity, and ye were rightly im- 
mersed three times who have received baptism in 
the name of Jesus Christ, who arose from the 
dead on the third day ; for this trine immersion 
is a figure of the Lord's burial, through which ye 
have been buried with Christ by baptism." ^^ 

Abelard (1079-1142), who in theological learn- 
ing and dialectic skill, surpassed all of his con- 
temporaries, says of baptism {Patrol. Lat, Migne, 
vol. clxxviii., p. 1510) : 

" In baptism it is of no consequence whether 
you immerse the infant once or three times ; by 
three immersions the Trinity can be exhibited, 
and by one the unity of the divinity." ^^ 

PuUus, an Englishman, a lecturer at Oxford, 
and afterward a professor of divinity in Paris, 
was created a cardinal in 1144. In a theological 
treatise (Patrol Lat., Migne, vol. cL, p. 315) he 
makes this reference to baptism : 

" While the candidate for baptism is immersed, 
the death of Christ is suggested ; while immersed, 

10 



110 THE ACT OF BAPTISM. 

or covered with water, the burial of Christ is 
shown forth ; while he is raised from the waters, 
the resurrection of Christ is proclaimed. The im- 
mersion is repeated three times out of reverence 
for the Trinity, and on account of the three days' 
burial of Christ. In the burial of the Lord the day 
follows the night three times; in baptism, also, 
trine emersion accompanies trine immersion." ^^ 

Bernard of Clairvaux (1091-1153) has this tes- 
timony in his sermon on the Lord's Supper : 

" Baptism is the first of all the sacraments in 
which we are planted together with the likeness 
of his [Christ's] death. Hence trine immersion 
[trina mersid] represents the triduum [or three 
days] which we are about to celebrate." 

Peter Lombard, who was made Bishop of Paris 
in 1159 and died about 1160, defines baptism 
(Sentent. Qiiatuor^ lib. iv., dist. 3) thus : 

''Baptism is called a dipping in — that is, a 
washing of the surface of the body."^^ 

In the same connection he says : 

" If the question is raised how many times im- 
mersion should be administered, we answer once 
or thrice, according to the various customs of the 
church." ^^ 

At the Council of Cashel, in 1172, which was 
called to secure uniformity in the English and 



THE ACT OF BAPTISM. Ill 

Irish churches, and which was attended by two 
of the Enghsh clergy by order of Henry II., and 
also by all the archbishops and bishops of Ire- 
land, it was decreed — 

" That children shall be brought to the church, 
and shall there be baptized in pure water by trine 
immersion. ^^° 

Pope Alexander III. in 1175, in his Extra. De 
Bapt.j indicated the usual practice in the follow- 
ing words : 

" If any one shall have immersed a boy thrice 
in water in the name of the Father, and of the 
Son, and of the Holy Spirit, Amen, and not have 
said, ' I baptize thee in the name of the Father,' 
the boy was not baptized." ^^^ 

The following is from Or do Romanus X, an 
ordinal prepared in the latter part of the twelfth 
century, and describes the ordinance of baptism 
as administered at that time by the pope in the 
baptistery of the Lateran, in Rome. It is found 
in Father Mabillon's collection: 

'^The children — John, Peter, or Mary — being 
brought before him [the pontiff], he interrogates 
the person who presents them. What is your 
name? Ans. John. Then he goes on and says: 
John, dost thou believe in God, the Father al- 
mighty, the Creator of heaven and earth ? Ans. 



112 THE ACT OF BAPTISM. 

I do believe. Quest. Dost thou believe in Jesus 
Christ, his only Son, our Lord, who was born 
and suffered? Ans. I do believe. Quest. Dost 
thou believe in the Holy Ghost, the holy Cath- 
olic Church, the communion of saints, the re- 
mission of sins, the resurrection of the body, 
and life eternal? Ans. I do believe. Quest. 
John, wilt thou be baptized? Ans. I will. Then 
he baptizes him by trine immersion, mentioning 
the holy Trinity but once, as follows : * I baptize 
thee in the name of the Father (and immerses him 
once), and of the Son (and immerses him again), 
and of the Holy Spirit (and immerses him a third 
time), that thou may est have eternal life.'^^^ Ans. 
Amen. The same to Peter and Mary. The three 
being baptized, the pope, with a mantle thrown 
over his surplice, goes to the place where is the 
chrism, whilst the younger of the chief deacons 
and the canon priests baptize the remaining 
children." 

An order of baptism in a manuscript of the 
twelfth century, which formerly belonged to the 
church in Ravenna and is now in the library of 
the University of Bologna, resembles the Roman 
ordinal. The priest interrogates the candidate as 
to the Creed in three questions : 

*' Then taking him, he baptizes him with trine 



THE ACT OF BAPTISM. 113 

immersion [^sub trina mersione]^ saying, Wilt thou 
be baptized? Ans. I will. Three times. And 
I baptize thee in the name of the Father, and 
immerses him once [et mergit semel], and of the 
Son, and immerses him again [mergit iterum]^ and 
of the Holy Spirit, and immerses him a third time 
[mergit tertia] ; and taking him out of the font, the 
presbyter anoints him on the crown of the head 
in the form of a cross, saying, ^ In the name of the 
Father +? ^^d of the Son +? and of the Holy 
Spirit +. Amen.'" 

In the third canon of the Westminster General 
Council, held in London in the year 1200, we 
find this rule: 

" If a layman baptize a child in case of neces- 
sity, let all that follows after the immersion [the 
chrism, etc.] be performed by a priest." ^^^ 

Similar is the twelfth of the Constitutions of Ed- 
mund in 1236 : * 

" If a child be baptized by a layman, let what 
goes before the immersion and what follows after 
be fully supplied by a priest." ^^* 

The Council of Worcester, in 1240, enjoined trine 
immersion in these words : 

" We enjoin that in every church where baptism 
is performed there shall be a font of stone of suffi- 
cient size and depth for the baptizing of children, 

10* H 



114 THE ACT OF BAPTISM. 

and that it shall be decently covered. . . . And 
let the candidate for baptism always be thrice 
immersed." ^^^ 

The council further decreed : 

" But children baptized in case of necessity, if 
they recover, must be brought to the church, that 
those things which are wanting may be supplied — 
namely, those things which follow the immersion 
in baptism." ^^^ 

Thomas Aquinas, " the Second Augustine," who 
died in 1274, says in his Summa Theologias (pars. 
3, quest. 66, art. 7) : 

" The symbol of Christ's burial is more expres- 
sively represented by immersion, and for that 
reason this mode of baptizing is more common 
and more commendable." ^^^ 

Sprinkling or pouring he thought might have 
been practised in the times of the apostles, as in 
the case of the three thousand baptized on the 
day of Pentecost; and he concludes the state- 
ment from which we have quoted above with 
the words: 

^'Although it is safer to baptize by immersion, 
because this is the more common use, baptism 
may be administered by sprinkling, or even by 
pouring." ^^^ 

At the Council of Clermont, in 1268, it was de- 



THE ACT OF BAPTISM. 115 

creed that if a layman had admmistered baptism 
in a case of necessity, the priest should ascertain 
in reference to the mode of administration; and 
if this were found to be satisfactory, only the parts 
of the ceremony that had been omitted should be 
supplied. The decree was as follows : 

"At the font everything which is usually done 
shall be performed, the immersion only excepted. 
But if it is doubtful under what form of words 
the child has been baptized, then let the priest 
baptize him ; but while he immerses him let him 
say, ' If thou art not already baptized, I baptize 
thee in the name of the Father, and of the Son, 
and of the Holy Spirit. Amen."^^^ 

Bonaventura, a distinguished theologian, who 
died in 1274, referring to the act of baptism 
{Dist, 3, q. 1), says : 

"The priest should hold the child by its sides; 
and having turned its face to the water, he should 
so immerse him as to have the head first turned 
to the east, second to the north, and third to the 
south." ^^^ 

The fourth Constitution, adopted at ReadiDg, 
England, in 1279, says : 

" We think fit to explain what is provided in 
this present constitution concerning the reserving 
of children to be baptized till the general baptiz- 



116 THE ACT OF BAPTISM. 

ing at Easter and Pentecost, out of our regard to 
that statute which seems to have been hitherto 
neglected — namely, that children born within 
eight days before Easter, and as many before 
Pentecost, be reserved to be baptized at those 
times, if it may be done without danger; so 
that they receive instruction between the time 
of their birth and their receiving perfect bap- 
tism, so that immersion alone remains to be 
performed on the day of baptism." ^^^ 

The Council of Cologne, in 1280, put on record 
the following: 

"We decree that baptism be celebrated in a 
worthy manner, with proper distinction of the 
words on the repetition of which the salvation 
of the baptized depends, and that he who bap- 
tizes, when he immerses the candidate in w^ater, 
shall neither add to the words, nor take from 
them, nor change them, but shall say, ^ Peter or 
John, I baptize thee in the name of the Father, 
and of the Son, and of the Holy Spirit. 
Amen.'"'^' 

But when immersion, as in the case of an un- 
born child, was impossible, pouring was declared 
permissible; though if the infant survived, and 
there was doubt in reference to the baptism, con- 
ditional baptism was allowed.^^^ 



THE ACT OF BAPTISM. 117 

The Council of Msmes, in 1284, enacted the 
following decree: 

" We admonish, therefore, that so soon as an 
infant is born, if it is in imminent danger of 
death, and if it cannot be brought to a presbyter, 
it shall be baptized by the males present in warm 
or in cold water, but not in any other liquid, and 
in a clean vessel of wood, stone, or some other 
material. But if a vessel cannot be had, let water 
be poured upon its head, and let the due form of 
words be used. . . . But let it be so done that the 
baptizer, while he thrice immerses the infant in 
water, shall say, ' Peter or Martin, I baptize thee 
in the name of the Father, and of the Son, and 
of the Holy Spirit. Amen.' Notwithstanding 
if but one immersion has been performed, the 
child will nevertheless be baptized. . . . But if* 
a sufficient quantity of water cannot be had for 
wholly immersing the infant, let a certain quan- 
tity of water be poured upon the infant." ^^* 

The following is a decree of a council in the 
Netherlands in 1287: 

" The administrator of baptism, in immersing 
the candidate in water, shall say these words, with- 
out addition, subtraction, or alteration, naming 
the child, ' Peter or John, I baptize thee in the 
name of the Father, and of the Son, and of the 



118 THE ACT OF BAPTISM. 

Holy Spirit ;' and to avoid all danger let the priest 
not immerse the head of the child in water, but 
let him hold the child discreetly with one hand, 
and let him three times pour water upon the 
crown of his head out of a basin or a clean 
and decent vase."^^^ 

The Council of Exeter, in the same year, made 
this requirement : 

*' At the time of birth let water be provided, in 
which, if it shall be necessary, the child may be 
immersed, saying, ' I baptize.' . . . Let the water 
in which the child was immersed be poured into 
the baptistery." ^^^ 

The Council of Utrecht, in 1293, enacted the 
following : 

^' We appoint that the head be put three times 
in the water, unless the child be weak or sickly 
or the season cold ; then water may be poured by 
the hand of the priest, lest by plunging or cold- 
ness or weakness the child should be injured and 
die."^^^ 

Guillaume Durant, Bishop of Mende, 1286-1296, 
gave the following directions to his clergy : 

^' Each basilica should be provided, if possible, 
with stone fonts. Otherwise, let there be a wooden 
basin made expressly for the purpose. . . . Teach 
frequently your people the form of baptism, in 



THE ACT OF BAPTISM. 119 

order that they may, in case of necessity, observe 
it scrupulously, to wit : that he who baptizes, after 
giving a name to the child, and made the sign of 
the cross upon the water, must plunge the infant 
three times in the form of the cross in warm or 
cold water, saying, ' P., or C, I baptize thee in 
the name of the Father, and of the Son, and of 
the Holy Spirit. Amen.' And if he cannot say 
the words in Latin, let him pronounce them in 
the common language. Should he have immersed 
the child but once, and forgotten to give it a name, 
and not used the word ego, I, if he has said the 
remaining part of the form, the child shall be 
considered as duly baptized." ^^^ 

Pope Celestine, who died in 1296, says in his 
Opusculum Octavum: 

" Baptism is the washing of the body [corporis 
ahlutio\ which represents the inner purification 
of the soul. How great, therefore, the virtue of 
water, since it can reach the body and at the 
same time cleanse the heart !" 

At the Council of Bavenna, in 1311, it was made 
allowable to administer baptism either by sprink- 
ling or immersion : 

" Baptism is to be administered by trine as- 
persion or immersion [sub trina aspersione, vel im- 
mersione],^^ 



120 THE ACT OF BAPTISM. 

EEMAEKS. 

During this period, also, trine immersion held its 
place as the general rule. The decision of the Fourth 
Council of Toledo, which allowed single immersion, in 
opposition to the Arians in Spain, received no coun- 
tenance in other parts of Christendom during the 
seventh and eighth centuries. In the ninth century, 
at the Council of Worms, the decision of the Fourth 
Council of Toledo was reaffirmed, but the decision 
had only a local recognition. It is worthy of notice, 
also, that the decision of the Council of Worms, like 
that of the Fourth Council of Toledo, was carried, in 
order to prevent a schism in the church. In the 
thirteenth century, the Council of Nismes, which 
prescribed trine immersion as the general rule, allow- 
ed single immersion in cases of necessity. No other 
. councils during the period favor single immersion. 
In 669, the Archbishop of Canterbury went so far 
as to reissue Apostolical Canon 50, which directed that 
a bishop or presbyter should be deposed who practised 
single immersion. In 816, Leidradus, who admits that 
trine immersion was the general rule, would censure 
no one for immersing once or thrice. Walafrid Strabo, 
in the same century, testifies to the general prevalence 
of trine immersion. " Trine immersion," he says, 
'^prevails everywhere in the world this day." But 
this practice, which had so long held its place in the 
church, was evidently growing less and less general ; 
so that the Council of Worcester, in 1240, found it 
necessary to enjoin trine immersion. 



THE ACT OF BAPTISM. 121 

All of the baptismal offices of this period also bear 
witness to the general practice of trine immersion 
throughout Christendom. 

The testimony of the baptisteries, of which a large 
number were erected during this period, is, like that 
of the preceding period, wholly in favor of immersion. 
We need refer to only one or two. In the baptistery 
at Parmd, which was commenced in 1196, there is a 
large octagonal basin, eight feet in diameter and four 
feet deep. The inscription on the rim records the fact 
that the font was made by Johannes Pallassonus in 
1299. There is evidence, which will be produced in 
its proper place, that immersion was practised in this 
font as late as the close of the sixteenth century. 

The baptistery of Verona, called S. Giovanni in Fonte, 
was built by Bishop Bernardo in 1135 to take the 
place of an earlier one destroyed in 1116 by an earth- 
quake. Dr. Cote (Baptism and Baptisteries, p. 146) de- 
scribes it as follows : '^ In the centre is a large octangu- 
lar basin of marble, twenty-eight feet in circumference, 
hewn out of a single block of Venetian marble. By 
actual measurement we found the depth of this font 
to be four feet and a half." 

The first reference to pouring during this period we 
find in the Ninety-Fifth Excerption of Eigbrightj in 740, 
by which, in cases of necessity — that is, in order " to 
snatch a soul from the devil " — baptism by pouring is 
regarded as valid baptism. There were those evi- 
dently who had grave doubts in reference to this inno- 
vation. In 754, Pope Stephen II. was asked by the 
11 



122 THE ACT OF BAPTISM. 

monks of Cressy to decide the question that had 
been raised. It is to be noticed ^lat in his decla- 
ration in favor of the vahdity of pouring he had in 
mind cases of supposed necessity. 

The practice seems gradually to have increased, so 
that the Council of Celichyth, in 816, found it neces- 
sary to denounce pouring. 

Thomas Aquinas, in the thirteenth century, seems to 
have been the first writer to justify sprinkling or p'our- 
ing as sanctioned by the New Testament. He says 
that the baptism of the three thousand on the day of 
Pentecost suggests such a practice at that time. But 
he admits that in his day immersion was the more 
common use, and more w^orthy of praise. 

That at the close of this period sprinkling or pour- 
ing came to be used in other cases than those of ne- 
cessity, Hofling {Das Sacrament der Taufe, s. 51, 52) 
thinks is to be explained by the fact that at this time 
adult baptism had given place almost wholly to infant 
baptism. Dr. Philip SchafF, in his History of the Apos- 
tolic Church (p. 569, note), says : '' Not till the end of the 
thirteenth century did sprinkling become the rule and 
immersion the exception — partly from the gradual de- 
crease in the number of adult baptisms, partly from 
considerations of health and convenience, all children 
having now come to be treated as infirmi.^' 

Brenner, a Eoman Catholic writer, in his Geschicht- 
liche Darstellung der Verrichtung der Taufe, in which 
he reviews the history of baptism from the first cen- 
tury to our own times, thus (on page 306) sums up the 



THE ACT OF BAPTISM. 123 

evidence which the first thirteen hundred years of the 
Christian era furnish : " Thirteen hundred years was 
baptism generally and regularly an immersion of the 
person under the water, and only in extraordinary 
cases a sprinkling or pouring with water ; the latter, 
moreover, was disputed as a mode of baptism — nay, 
even forbidden.'' ^^^ 

In reference to the Council of Eavenna, it should be 
noticed that now, for the first time in the history of 
the church, immersion and sprinkling were made in- 
different by an act of legislation ; also, that the council 
represented only a single province. 



CHAPTER V. 

FROM THE COUNCIL OF RAVENNA TO THE 
. WESTMINSTER ASSEMBLY, 

J^. D. 1311-164.4. 

Though the Council of Ravenna recognized 
trine aspersion and trine immersion as equally 
valid, the latter was only gradually superseded. 
Yet it is worthy of mention that the latest bap- 
tistery erected in Italy, that of Pistoja, which 
stands opposite the cathedral and is known as 
San Giovanni Rotondo, was built in 1337. 

The Council of Prague, in 1355, made the fol- 
lowing decree: 

" Let the presbyters take heed lest any negli- 
gence be committed, either in the putting together 
or in the expression of the proper form of words, 
as well as in the immersion in water, with which 
the whole value of baptism is connected. As to 
the form, let the immersion be trine, in this .man- 
ner — that at once, when the administrator begins 
to utter the prescribed form, he does that which is 
first, and that which is last when he finishes." ^'"^^ 

124 



THE ACT OF BAPTISM. 125 

John WicklifFe, who died in 1384, in a sermon 
on the necessity of baptism in order to salvation, 
based on the words in John iii. 5, says: ''The 
church has ordained that in case of necessity any 
baptized person may administer the ordinance ;" 
and adds: 

" Nor is it material whether they be dipped 
once or thrice, or water be poured on their 
heads; but it must be done according to the 
custom of the place where one dwells." ^^^ 

In 1420, John Gerson, Chancellor of the Uni- 
versity of Paris, in answer to the question, 
''How many times should one be immersed?" 
answered : 

"According to the usage of the church, either 
once, to denote the unity of the divine essence, 
or three times, to represent the trinity of the 
Persons." ^^^ 

Lyndwood, who was Dean of the Arches in 1422, 
and the author of a valuable work on the English 
Constitutions (Provinciale, lib. iii., tit. 24, 25), refers 
to the practice of dipping infants in baptizing 
them, and adds: 

" But this is not to be accounted of the neces- 
sity of baptism, but it may be given also by 
pouring or sprinkling ; and this holds especially 
where the custom of the church allows it." 
11* 



126 THE ACT OF BAPTISM.^ 

At the Council of Florence, in 1489, there was a 
discussion (Harduin, Cone, t. ix., p. 620) between 
Mark of Ephesus on the part of the Greeks, and 
Gregory the monk on the part of the Latins. 
Mark brought against the latter the charge that 
they had "two baptisms, one administered by 
trine immersion, and the other by pouring 
water upon the top of the head." Gregory re- 
plied : 

"That there are two baptisms no one ever 
asserted, for holy baptism is one; . . . and that 
the trine immersion is necessary is evident, for 
thus has it been handed down by the saints to 
signify the three days' burial of the Lord. So, 
indeed, it has been handed down, and so the 
rituals of the Latins teach that it shall be ob- 
served." ^'^^ 

Yet he admits a mingling of immersion and 
pouring : 

" But we by no means immerse the infants' 
heads, for we cannot teach them to hold the 
breath, nor can we prevent the water from going 
through their ears, nor can we close their mouths. 
But we so put them into the font as to omit 
nothing which is really necessary for the carry- 
ing out of the tradition. . . . And lest the head, 
in which is the seat of all the senses and the 



THE ACT OF BAPTISM. 127 

vehicle of the soul, may be without holy bap- 
tism, we take up water in the hollow of the 
hand out of the sacred font, and pour it over 
it, etc. For when a tyrant charged it upon 
Saint ApoUonius as a reproach that he had not 
been washed in baptism, and that, therefore, he 
was not a Christiali, God, in kindness, heard the 
saint's prayers and satisfied his desires, for a 
cloud, being sent down from above, bathed his 
head in dew. If, therefore, pouring upon the 
head be not baptism, it would not have been so 
done, but in some other way." 

In the first lower-Saxon Bible, 1470-80, baptizein 
was translated by the word doepen, " to dip." John 
1. 33 read as follows: 

"But he who sent me to dip in water." 

Matt. iii. 11 read: 

"And I, indeed, dip you in water." ^^^ 

The Council of Padua, in 1470, made the fol- 
lowing decree in reference to baptism: 

"The custom hitherto introduced should be 
observed either by immersion or by pouring." ^^^ 

In the Augsburg Bible, 1473-75, baptizein is 
rendered by the word taufen, " to dip." John i. 
33 read: 

"But he who sent me to dip in water." 

Matt. iii. 11 read: 



128 THE ACT OF BAPTISM. 

'^And I, indeed, dip you in water.'' ^^® 

The first printed Wurzhurg Liturgy^ which was 
published in 1482, contained these words : 

" The priest, thrice immersing or thrice wash- 
ing the infant with water, says," etc/^^ 

The first Bamberg Liturgy^ in 1491, had this 
injunction, prescribing pourin'g only: 

" Baptize an infant under this form of words : 
^And I baptize you in the name of the Father,' 
pouring, etc., * and of the Son,' pouring, etc." ^^^ 

John, Bishop of Eegensburg, in 1512, gave the 
following direction: 

" Let baptism be administered so that over the 
candidate pure water shall be poured with this 
form of words : ^ N., I baptize,' " etc.^'^^ 

In 1522, Erasmus published his Colloquia, writ- 
ten in England, in which he says: 

" We dip children all over in cold water, in a 
stone font." 

Luther's Order of Baptism, published in 1523, 
contains the following direction: 

"Then let him take the child and dip it into 
the baptism." ^^^ 

This agrees with what he says in his sermon on 
baptism : 

"Although in many places it is no longer the 
custom to immerse the children entirely at bap- 



THE ACT OF BAPTISM. 129 

tism, but only to pour upon them with the hand, 
yet rightly, according to the formula, the child, 
or every one who is baptized, should be let down 
wholly into the water, and baptized and taken 
out. In this way will the requirements of the 
sign be fully met."^^^ 

So also in his work on the Babylonian Captivity, 
after speaking of the apostle Paul's representation 
of baptism as a symbol of death and resurrection, 
Luther says : 

" On this account I could wish that such as are 
to be baptized should be completely immersed in 
water, according to the meaning of the word and 
the signification of the ordinance — not because I 
think it necessary, but because it would be beau- 
tiful to have a full and perfect sign of so perfect 
and full ^ thing, as also without doubt it was in- 
stituted by Christ." ''' 

In his work on the Sacrament of Baptism he be- 
gins thus : 

*' First, baptism is a Greek word. In Latin it 
can be translated immersion^ as when we plunge 
something into water that it may be completely 
covered with water; and although that custom 
has been given up by most persons — for they 
do not wholly submerge the children, but only 
pour on them a little water — yet they ought to 

I 



130 THE ACT OF BAPTISM. 

be completely immersed and straightway drawn 
out."^^^ 

As to the practice of the Anabaptists, the first 
information we have is in the year 1525, when 
Rudolph Thomam was brought before the court 
at Zurich, in Switzerland, for trial. He testified 
that a few friends were invited to his house at 
ZoUikon, near Zurich, and that others, w^hom he 
had not invited, came in one after another and 
filled the room. Then he described what was 
done at the meeting : 

"After they had long read and conversed to- 
gether, John Brubboch of Zurich arose and wept 
aloud, saying that he was a great sinner, and de- 
siring the others to pray for him. Hereupon 
Blaurock asked him if he desired the grace of 
God. He replied, 'Yes.' Then Manta^rose and 
said, 'Who will forbid me to baptize this person?' 
' No one,' replied Blaurock. He then took a dip- 
per of water and baptized him in the name of the 
Father, the Son, and the Holy Spirit. Then Het- 
tinger rose and desired baptism, and Mantz bap- 
tized him." ^^* 

Early the next morning Blaurock baptized Tho- 
mam and his son-in-law, and subsequently his 
whole family were baptized. Marx Bossart, the 
son-in-law, testified as follows; 



THE ACT OF BAPTISM. 131 

" That Mantz and Blaurock came to them, and 
after supper read in the Testament. Then John 
Brubboch rose, lamented his sins and wept, and 
desired the sign of conversion — namely, that he 
should be sprinkled in the name of the Father, 
the Son, and the Holy Spirit. Then Blaurock 
sprinkled him. Afterward he [Bossart] had de- 
sired the sign, and [the next morning] Blaurock 
sprinkled him also." ^^^ 

In 1525, Blaurock, after his release from the 
prison in Zurich, went to ZoUikon and baptized 
Henry Aberlin. " He took a handful of water 
and baptized him."^^^ John Miiller testified in 
court : 

" He had a curiosity to see how they baptized, 
for Aberlin had told him that they put their 
hands into a vessel of water used for soaking 
leather, and with it sprinkled the persons bap- 
tized." ^^^ 

In April, 1525, Hubmaier, it being Easter, the 
customary season for baptism, called his follow- 
ers together, and having sent for a pail of water, 
*' solemnly baptized three hundred persons at one 
time."^^' 

About the same time Conrad Grebel, one of the 
leaders of the Swiss Anabaptists, immersed Wolf- 
gang Ulimann of St. Gall in the Rhine at Schaff- 



132 THE ACT OF BAPTISM. 

hausen. Kessler, in his Sabbata (vol. i., s. 266), 
says : 

" Wolfgang Ulimann, on the way to Schaflfhau- 
sen, met Conrad Grebel, who instructed him so 
highly in the knowledge of Anabaptism that he 
would not be sprinkled out of a dish, but was 
drawn under and covered over with the water 
of the Rhine by Grebel."^'' 

Kessler adds that Grebel afterward visited St. 
Gall and baptized many in the Sitter River. Dr. 
Howard Osgood, professor in the Rochester Theo- 
logical Seminar}'', in a communication to the Ee- 
ligious Herald, says : " I was at St. Gall in 1867, 
and made special investigation on this point. A 
mountain-stream sufl&cient for all sprinkling-pur- 
poses flows through the city, but in no place is 
it deep enough for the immersion of a person, 
while the Sitter River is between two and three 
miles away, and is gained by a difflcult road. 
The only solution of this choice was that Grebel 
sought the river in order to immerse the candi- 
dates." 

In his treatise, Von dem christlichen Tatiff der 
Gldubigen, published in 1525, Balthaser Hub- 
maier, one of the most prominent of the Swiss 
Anabaptists, says: 

" To baptize in water is to pour over the confes- 



THE ACT OF BAPTISM. 133 

soi* of his sins external water, according to the di- 
vine command, and to inscribe him in the number 
of the separate upon his own confession and de- 
sire." ^*« 

In the Strasburg Order of Baptism (Protestant), 
pubHshed in 1525, we find the following: 

/' The minister, with the pouring out of the water, 
says, ' I baptize thee,' " etc. 

In 1527, at Nicholsburg, in Moravia, Hubmaier 
published A Form of Baptizing in Water those 
who are Instructed in Faith, In this occurs the 
following : 

" Do you desire upon this faith and duty to be 
baptized in water, according to the institution of 
Christ, and be thus incorporated and inscribed in 
the external Christian church for the remission 
of your sins ? Then say, ' I desire it, God help- 
ing me.'" 

The formula to be employed follows : '' I bap- 
tize thee in the name of the Father, and the Son, 
and the Holy Spirit, for the pardon of thy sins. 
Amen." ^^^ 

In the same year Zwingli published his Elenchus 
contra Catahaptistas, The word Catabaptistas, a 
word of post-classical Greek, means " one who 
dips or drowns." The decree of the Council of 
Zurich, in 1527, against the Anabaptists, in which 

12 



134 THE ACT OF BAPTISM. 

occurred the words, " Qui iterum merged, mergatiir,'^^ 
seems to indicate that at that time immersion had 
become the prevailing mode among the Anabap- 
tists in Switzerland. Even in 1525, in his Uiber 
doctor Balthazar^s taufbuchlin, Zwingli speaks of 
Hubmaier and his companions as '^bath, (I should 
have said) Baptist, companions." ^^^ 

In his Vom Touf, published in 1525, Zwingli re- 
fers to the general custom in his time as " pouring 
or dipping." ^^^ Sometimes he speaks of baptism 
in water, and sometimes of baptism with water. 
Eeferring to Rom. vi. 3, he says : 

" Know ye not that he who is dipped into water 
(whereby he makes manifest his obedience to 
Christ) is dipped into the death of Christ? . . . 
Do ye not see that as we are thrust into the 
water, as if buried with Christ — that is, in his 
death— so we thereby signify that we also_ are 
dead to the world?""* 

Johannes Landsberger, a Bavarian (sometimes 
called an Anabaptist, and certainly at one time 
an Anabaptist in his views), wrote a short treatise 
on baptism — at least, it is attributed to him — in 
which some objections to infant baptism are consid- 
ered,*and which was published in 1528. In it we 
find the following reference to the act of baptism : 

" When one brings the child to baptism, and 



4 



THE ACT OP BAPTISM. 135 

in the pouring or sprinkling says, ^I baptize 
thee,' "etc.''' 

In 1528, William Tyndale published his Obedi- 
ence of a Christian Man, in which (p. 143) he 
says : 

" The plunging into the water signifieth that we 
die and are buried with Christ as concerning the 
old life of sin which is Adam. And the pulling 
out again signifieth that we rise again with Christ 
in a new life full of the Holy Ghost, which shall 
teach us and guide us, and work the will of God 
in us, as thou seest. Rom. vi." 

In his Doctrinal Treatises (p. 277) there is a pas- 
sage which shows the popular feeling in England 
in reference to the mode of baptism at the begin- 
ning of the Reformation: 

" Behold how narrowly the people look on the 
ceremony ! If aught be left out, or if the child be 
not altogether dipped in the water, or if, because 
the child is sick, the priest dare not plunge him 
into the water, but pour water on his head, how 
tremble they ! how quake they ! ' How say ye, 
Sir John?' [the priests were then called 'Sir'], 
say they; 4s this child christened enough? Hath 
it his full Christendom ?' They believe verily that 
the child is not christened." 

J. Bugenhagen — often called Pomeranus, from 



136 THE ACT OF BAPTISM. 

the name of his native district^ and who was a 
friend and coadjutor of Luther at Wittenberg — in 
a book published in 1542, affirms : 

"That he was desired to be a witness of a 
baptism in the year 1529 ; that when he had seen 
the minister only sprinkle the infant, wrapped in 
swaddling-clothes, on the top of the head, he was 
amazed, because he had neither heard nor seen 
any such thing, nor yet read in any history, ex- 
cept in the case of necessity, in bedridden per- 
sons. In a general assembly, therefore, of all the 
ministers of the word who were convened, he 
asked a certain minister, John Fritz by name, 
who was sometime minister of Lubeck, how the 
sacrament of baptism was administered at Lu- 
beck. Who for his piety and candor did answer 
gravely that the infants were baptized naked at 
Lubeck, after the same fashion altogether as in 
Germany. But from whence and how that pe- 
culiar manner of baptizing had crept into Ham- 
J)urg he was ignorant." 

Meurer, in his Life of Bugenhagen (p. 48), states 
the case a little more fully. He says : 

" Once when Bugenhagen stood godfather to a 
child in Hamburg, the administrator took the in- 
fant just as it was in its swaddling-clothes, and 
baptized it only on the top of its head. Bugen- 



THE ACT OF BAPTISM. 137 

hagen was confounded, for he had neither seen 
nor heard nor read in any history of such a thing 
before, except in cases of necessity. So he called 
all the pastors and chief preachers together, and 
they told him that this was an old custom in 
Hamburg. Mr. John Fritz, however, who had 
been settled at Lubeck, said that at Lubeck chil- 
dren were baptized, as they were everywhere in 
Germany, naked, and how it happened that there 
was such a difference here he didn't know. It was 
decided to keep the matter quiet for the present ; 
and he did not attack the abuse seriously at once, 
lest the people should get the idea that those chil- 
dren which had been baptized in this improper 
way, and yet with the best intentions on their 
part, had not received the true baptism of Christ. 
Meanwhile, they appealed to Luther, and received 
as answer that their practice was surely an abuse 
that should be abolished, but care should be taken 
to avoid a public scandal on the subject. Here- 
upon Bugenhagen laid down in the twenty-eighth 
article of the Hamburg Church Discipline that, 
cases of necessity excepted, baptism should be 
performed either by complete immersion, or, ac- 
cording to the custom in almost all Germany, in 
Lubeck and elsewhere, as well as in the ancient 
church, by pouring a handful of water three 

12* 



138 THE ACT OF BAPTISM. 

times over the head and back of the naked 
child." 

, The Manuale ad usum Sarum [Salisbury], print- 
ed in 1530, made the following requirement for 
public baptism: 

'' Then let the priest take the child, and having 
asked his name baptize him by dipping him in 
the water thrice," etc. 

John Frith, a companion of William Tyndale, 
and mentioned by Bugenhagen above, in a Treat- 
ise on Baptism, written in 1533 (he was burned 
at Smithfield, July 4, 1533), says : 

" The signe in baptisme is the plounging downe 
in the material water, and liftynge up agayne, 
by the whiche, as by an outward badge, we are 
knowen to be of the number of them whiche pro- 
fesse Christ to be theyr Redeemer and Saviour." 

In the Order of Baptism adopted by the Re- 
formed church in Zurich, Switzerland, in the 
edition of 1535, occurs the following : 

"Then the minister takes the child upon his 
hand over the font, and says to the sponsors, ' Is 
it your desire now that this child shall be bap- 
tized in the baptism of our Lord Jesus Christ? 
If so, say "Yes," and name the child.' The 
sponsors reply ^Yes,' and name the child. 
Thereupon the minister thrice pours water 



THE ACT OF BAPTISM. 139 

upon the child and says, ^N., I baptize thee,'" 
etc;^« 

The first Helvetic Confession, which was drawn 
up at Basel in 1536, at a conference of which Bucer, 
Capito, BuUinger, Myconius, Leo Juda, and others 
were members, has the following article concern- 
ing baptism : 

'' Baptism, by an institution of the Lord,, is a 
bath of regeneration, which the Lord offers to his 
elect for a visible sign through the ministry of 
the church, as is explained above. In this bath 
we baptize our children," etc.^*^ 

James Sadolet, secretary to Pope Leo X., and 
made a cardinal by Pope Paul III. in 1536, says 
in his Commentary on PauVs Epistle to the Romans 
(ch. vi., vs. 4-8) : 

" Our trine immersion in water at baptism, and 
our trine emersion, denote that we are buried with 
Christ in the faith of the true Trinity, and that 
we rise again with Christ in the same belief." ^*^ 

The Lower House of Convocation in England, in 
1536, sent to the Upper House a protest against 
certain " profane sayings " current among the 
people, and asked the concurrence of the Upper 
House in condemning them. Among these say- 
ings was the following: 

" 17. That it is as lawful to christen a child in 



140 THE ACT OF BAPTISM. 

a tub of water at home, or in a ditch by the way, 
as in a font-stone in the church." 

Menno, in his Fundamental Booh on the Saving 
Doctrine of Ohrist, published in 1539, makes this 
reference to baptism as practised in his time: 

" Paul calls baptism a water-bath of regenera- 
tion. Tit. iii. 5. Ah, dear Lord ! how sorely thy 
word has been misinterpreted ! Is it not a pity 
upon pity that with this clear passage they 
should defend their set-up idolatrous infant 
baptism, and pretend that in baptism the chil- 
dren are born again — that right or second birth 
is merely a thrusting into the water T"^"^^ 

It has been supposed that in a passage in his 
Explanation of Christian Baptism {Werken, p. 409) 
Menno expressed his own view of the act of 
baptism, and his words have been translated by 
Morgan Edwards and others as follows: "After 
we have searched ever so diligently, we shall 
find no other baptism besides dipping in water 
which is acceptable to God and maintained in 
his word." But the passage is not thus correctly 
rendered. What Menno has in view is the rep- 
resentation that Christ and the apostles taught 
two kinds of baptism — that of believers and in- 
fants; and he says: "However diligently we 
seek, night and day, yet we find no more than 



THE ACT OF BAPTISM. 141 

one baptism in water that is pleasing to God 
expressed and contained in God's word — name- 
ly, this baptism on faith." ^^° 

Prof. Howard Osgood, of Rochester Theological 
Seminary, says that in all of Menno's writings he 
has found only two passages which seem to indi- 
cate the mode of baptism practised by Menno. 
On page 22 of the folio edition, 1681, he says: 
"I think that these [to love enemies, crucify 
flesh and lust] and similar commands are more 
painful and diflficult to perverse flesh, which is 
naturally so prone to follow its own way, than to 
receive a handful of water." On page 88 of the 
same edition Menno says: "How any one who 
is so unbelieving and rebellious that he refuses 
God a handful of water can conform himself to 
love his enemies, to mortify the flesh to the ser- 
vice of his neighbor, and to take up the cross 
of Christ, I will leave the serious reader to re- 
flect upon in the fear of God." 

The Council of Trent, 1545-1563, authorized a 
catechism, which has this direction concerning 
baptism (CatecL, pt. ii., ch. 2, quest. 17, 18): 

" Pastors . . . must briefly explain that by the 
common custom and practice of the church there 
are three ways of administering baptism. For 
those who ought to be initiated with this sacra- 



142 THE ACT OF BAPTISM. 

ment are either immersed into the water, or have 
the water poured upon them, or are sprinkled 
with the water. And whichsoever of these rites 
be observed, we must believe that baptism is 
rightly administered; for in baptism water is 
used to signify the spiritual ablution which it 
accomplishes. Hence, baptism is called by the 
apostle a laver (Tit. iii. 5 ; Eph. v. 26) ; but ablu- 
tion is not more really accomplished by the im- 
mersion of any one in water, which was long 
observed from the earliest times of the church, 
than by the effusion thereof, which we now per- 
ceive to be the general practice, or aspersion, the 
manner in which there is reason to believe Peter 
administered baptism when on one day he con- 
verted and baptized three thousand persons. Acts 
ii. 41. But whether the ablution be performed 
once or thrice must be held to make no differ- 
ence; for that baptism was formerly, and may 
still be, validly administered in the church in 
either way is sufficiently evident from the epis- 
tle of Gregory the Great to Leander. The rite, 
however, which each individual finds observed 
in his own church is to be retained by the 
faithful." 

In 1545, Calvin published a Form of Administer- 
ing the Sacraments, which in 1536 he had drawn 



TI-IE ACT OF BAPTISM. 143 

up for the use of his church in Geneva. In this 
occurs the following : 

" Then the minister of baptism pours water on 
the infant, saying, ' I baptize thee,' " etc. 

In his celebrated Institutes (lib. iv., cap. 15, sec. 
19), he says : 

"Whether the baptized person is wholly im- 
mersed, and that three times or once, or whether 
water is only poured or sprinkled upon him, is of 
no consequence. In that matter churches ought to 
be free according to the different countries. The 
very word baptize, however, signifies to immerse^ 
and it is certain that immersion was observed by 
the ancient church." ^^^ 

So, also, in his Commentary on Acts (viii. 38), 
he says : 

" ' They descended into the water.' Here we 
perceive what was the rite of baptizing among 
the ancients, for they immersed the whole body ; 
now the custom has become established that the 
minister only sprinkles the body or the head." 

In the year 1545 (2d ed. 1567) the Anabaptists 
in Moravia published a Confession of Faith, which 
was drawn up by Peter Riedermann, who died 
Dec. 1, 1556, in Pruzga, Hungary. In the sec- 
tion in which the administration of baptism is 
referred to {Mittheilungen aus dem Antiqicariate, 



144 THE ACT OF BAPTISM. 

von S. Calvary, & Co., Band 1, s. 309) Riedermann 
says : 

^^Then the baptizer commands the candidate 
to humble himself with bended knees before God 
and his church, and takes pure water and pours 
it upon him, and «ays, ^ I baptize thee in the name 
of the Father, Son, and Holy Spirit.' "''' 

Cranmer's Catechism of 1548, which Schaff 
(Creeds of Christendom^ vol. i., p. 655) says "was 
for the most part a translation of the Latin cat- 
echism of Justus Jonas," has this testimony con- 
cerning the act of baptism : 

" Baptisme and the dippyi^g into the water doth 
betoken that the olde Adam, with al his synne 
and evel lustes, ought to be drowned and kylled 
by daily contrition and repentance, and that, by 
renewynge of the Holy Gost, we ought to rise 
with Christ from the death of synne and to walke 
in a new lyfe, that our new man maye lyve ever- 
lastyngly in righteousness and truthe before God, 
as Saincte Paule teach eth, saying, *A1 we that are 
baptized in Christe Jesu are baptized in hys 
death. For we are buried with him by bap- 
tisme into deth,' " etc. 

In The Book of the Common Prayer and Admin- 
istration of the Sacraments and Ceremonies of the 
Churchy after the Use of the Church of England^ 



i 



THE ACT OF BAPTISM. 145 

printed in London in 1549, trine immersion is 
enjoined in these words: 

"Then the priest shall take the child in his 
hands and ask the name, and naming the child 
shall dip it in the water thrice, first dipping 
the right side; second, the left side; the third 
time dipping the face toward the font; so it be 
discreetly and warily done, saying, 

" ' N., I baptize thee in the name of the Father, 
and of the Son, and of the Holy Ghost. Amen.' 

"And if the child be weak, it shall suffice to 
pour water upon it, saying the aforesaid words." 

The Agenda of the church of Mentz, published 
in 1551, has the following : 

" Then let the priest take the child in his left 
arm ; and holding him over the font, let him with 
his right hand, three several times, take water out 
of the font and pour it on the child's head, so that 
the water may wet its head and shoulders." 

In a note it is added that immersion, single or 
trine, may be used, but a preference is expressed 
for pouring, on account of the possible infirmity 
either of the child or of the priest, thus : 

"That therefore there may not be one way 
for the sick and another for the healthy, one 
for children and another for bigger persons, it is 
better that the minister of this sacrament do keep 

13 K 



146 THE ACT OF BAPTISM. 

the safest way, which is to pour water thrice, un- 
less the custom be to the contrary." ^^^ 

In the same year, at Wittenberg, the Saxon Con- 
' fession of Faith was adopted by the superintend- 
ents, pastors, and professors, that it might be pre- 
sented to the Council of Trent. This Confession 
was published by Melanchthon, and contains the 
following in reference to baptism : 

" Baptism is an entire action — to wit, a dipping 
and a pronouncing of these words, ^ I baptize thee, 
— that is, I testify by this immersion that thou art 
washed from sin," etc.^^* 

The Booh of Common Prayer^ published in Lon- 
don, in 1552, contains the following direction : 

"Then the priest shall take the child in his 
hands and ask the name, and naming the child 
shall dip it in the water, so it be discreetly and 
warily done, saying, 

" ' N., I baptize thee in the name of the Father, 
and of the Son, and of the Holy Ghost. Amen.' 

'^ And if the child be weak, it shall suffice to 
pour water upon it, saying the foresaid words." 

In the Wiirtemburg ritual of 1553 occurs the 
following : 

" Then let the minister sprinkle the child with 
water, disrobed, and say with clear, loud, and dis- 
tinct voice, ^ N., I baptize thee,' " etc.^'^ 



THE ACT OF BAPTISM. 147 

The liturgy of the church of the foreign resi- 
dents at Frankfort, published in 1555, had this 
requirement : 

" Then let the minister, before whom, on a table, 
is placed pure water in a basin, baptize the child, 
throwing the water by the hand upon his head, 
with these words : ^ N., I baptize thee,' " etc.^^^ 

The Baden ritual of 1556 is as follows : 

" Then let the minister, with the hand nearly 
full of water, thrice sprinkle the child, and say 
with a clear, loud, and distinct voice, ' N., I bap- 
tize thee,' " etc.''^ 

In The Form of Prayer and Administration of the 
Sacraments^ Used in the English Church at Geneva^ 
and Published in 1556, Approved hy the Famous 
and Godly Learned Man John Calvin^ occurs the 
following : 

" ' N., I baptize thee in the name of the Father, 
and of the Sonne, and of the Holy Ghoste.' And 
as he speaketh these words he taketh water in his 
hand, and layeth it upon the childe's forehead ; 
which done, he giveth thanks, as foUoweth." 

Watson, Bishop of Lincoln, in 1558, published 
a volume of sermons on the Seven Sacraments. In 
the fourth of these he says : 

" Though the ancient tradition of the church 
has been, from the beginning, to dip the child 



148 THE ACT OF BAPTISM. 

three times, etc., yet that is not of such necessity 
but that, if it be but once dipped in the water, it 
is sufficient. Yea, and in a time of great peril 
and necessity, if the water be but poured on the 
head, it will suffice." 

The Liturgy of Zurich, 1559, set aside immer- 
sion and required sprinkling: 

" Thereupon the minister sprinkles (not im- 
merses) the child thrice with water, saying." ^^^ 

The Espach ritual of 1560 has the following 
direction : 

" Then shall the pastor take the child, disrobed, 
and pour water upon its head, giving its name, and 
saying, ^ N., I baptize thee,' " etc.^^^ 

The Belgic Confession of 1561, in Article 34, 
which treats of " Holy Baptism," says : 

" Therefore he has commanded all those who 
are his to be baptized with pure water, in the 
name of the Father, and of the Son, and of the 
Holy Ghost; thereby signifying to us that as 
water washeth away the filth of the body when 
poured upon it, and is seen on the body of the 
baptized when sprinkled upon him, so doth' the 
blood of Christ, by the power of the Holy Ghost, 
internally sprinkle the soul, cleanse it from its 
sins, and regenerate us from children of wrath 
unto children of God. . . . Neither doth this bap- 



THE ACT OF BAPTISM. 149 

tism only avail us at the time when the water is 
poured upon us and received by us, but also 
through the whole course of our life."^^° 

The ritual of the Elector Frederic of the Palat- 
inatCj 1563, says : 

" Let then the minister request that they give 
the child's name, and afterward sprinkle it with 
water and say, ' N., I baptize thee,' " etc.^^^ 

The second Wurzburg Agenda, 1564, says : 

" The priest, taking water from the font with 
his right hand, pours it over the child three 
times."''' 

The second Helvetic Confession, 1566, in Chapter 
20, " Concerning Baptism," says : 

" And so we are baptized — that is, we are washed 
or sprinkled with visible water." '^^ 

In the Pomeranian ritual, 1569, occurs the fol- 
lowing : 

" Let him take the child and sprinkle it thrice 
with water, and say, 'And I baptize thee,' " etc.''* 

In the Austrian Agenda of 1571 the following 
occurs in the directions concerning the adminis- 
tration of baptism : 

'' The pastor shall stand by the head [of the 
child], and dip his head three times entirely 
under water, at first with the words, ' N., I bap- 
tize thee in the name of God the Father;' a sec- 

13* 



150 THE ACT OF BAPTISM. 

ond time, ' and of the Son ;' the third time, ^ and 
of the Holy Spirit.' And the sponsors shall stand 
on both sides and hold the child by the arms, and 
as oft as the priest immerses him draw him out 
again and raise him up."^^^ 

The Council of Besan§on, in 1571, made this 
enactment : 

" The custom of the church is to be observed 
in baptism as to immersion or aspersion, to wit : 
where it is the custom to immerse the child in 
water, he shall be immersed, unless there should 
be a reasonable apprehension concerning the life 
[of the child]; and where it is the custom to 
sprinkle or pour water upon the head, without 
immersion, that also shall be observed." ^^^ 

The Austrian church Agenda of 1571 has the 
following direction: 

"As then the nurse or another woman shall 
unloose the child, and the minister shall take 
the same in his hand, the sponsors holding the 
child's hands and head, the priest with the other 
hand shall sprinkle water copiously thrice on the 
child, disrobed, saying very slowly, clearly, and 
distinctly, with intelligible voice, the following 
words, with especial earnestness and serious- 
ness: 'N., I baptize thee,'" etc.^^^ 

In the second series of the Zurich Lettei^s (Parker 



THE ACT OF BAPTISM. 151 

Society, 1845, p. 356) there is a paper, written about 
1575 by Bishop Horn of England to Henry Bul- 
linger, the successor of Zwingli as pastor in Zu- 
rich, which has the following reference to the act 
of baptism in the Church of England in the time 
of Edward VI. : 

" If there are any infants to be baptized, they 
are brought on each Sunday, when the most peo- 
ple are come together to the morning or evening 
prayers. The minister reads an exhortation to 
the people, in which he teaches them what is 
the condition of those who are not born again 
in Christ, and what the sacrament of regener- 
ation signifies. He adds with the church a 
prayer for the infant, rehearses the gospel from 
the tenth chapter of Mark, upon which he makes 
a brief exhortation, followed by a general giving 
of thanks. The godfathers and godmothers then 
approach, and demand the sacrament in the name 
of the infant. The minister examines them con- 
cerning their faith, and afterward dips the infant 
in the water, saying, ' I baptize thee,' " etc. 

Carlo Borromeo, Archbishop of Milan, 1576, 
gave this direction concerning baptism : 

" Let the rite of baptism be carefully observed, 
but let there be no confusion. Let baptism be 
so administered as the custom of the church, 



152 THE ACT OF BAPTISM. 

approved by the bishop, demands, whether it be 
by pouring or by immersion." ^^^ 

For the Milan church, however, he insisted 
upon immersion. In Borromeo's ritual we find 
the following: 

"Baptism is administered in three ways — by 
immersion, pouring, or sprinkling of water. But 
since it is claimed that the mode and rite of im- 
mersion is a most ancient institution in the holy 
church of God, and has always been retained in 
the church of God, and has always been retained 
in the Ambrosian Church, it is not permitted to 
depart from the custom of immersion unless there 
is imminent peril of de^th ; and then it is to be 
administered either by the pouring or sprinkling 
of water, the established form of baptism being 
preserved. "^^^ 

Concerning the administration of baptism by 
immersion, he says: 

" The administrator, in immersing, will take care 
to stand at that part of the font where by direct 
vision he looks to the east. In the immersion he 
will see to it that, holding the sides of the infant 
firmly, with both hands, he thrice immerses the 
back part of his head, face downward, first saying, 
' In the name of the Father ;' then, ^ and of the Son ;' 
and third, ' of the Holy Spirit.' In the immersion 



THE ACT OF BAPTISM. 153 

he will take care that he may not injure the child, 
but that the water really touches the back part of 
its head in the immersion." "^ 

In the ritual the direction is as follows : 

*' The administrator receives the infant, face 
downward, from the sponsor, supported by both 
hands, so that the right may be nearer his head ; 
then he thrice immerses the back part of his head 
in water, in the form of a cross, and in the immer- 
sion, if he certainly knows that he has not been 
baptized, he says plainly, 'N., I baptize thee in 
the name of the Father, and of the Son, and of 
the Holy Spirit. Amen.' These words are said 
while he thrice immerses : once when he says, ^ N., 
I baptize thee in the name of the Father ;' again 
while he says, 'and of the Son;' and thirdly, while 
he says, ' and of the Holy Spirit. Amen.' "^^^ 

That the font in the baptistery at Parma was 
used for immersion is proved by a report which 
was forwarded to the pope, Nov. 21, 1578 : 

" In the same church is a baptistery, and there 
are fonts separate from the baptistery. 

''For the consecration of the sacred font the 
parish priests of the city do not convene. 

" The office of baptizing belongs to two priests 
who are called dogmani; yet they do not baptize, 
but have a substitute, who supplies their places. 



154 THE ACT OF BAPTISM. 

" They baptize by immersion." ^^^ 

At Orleans there is a ritual of 1581, in which 
trine immersion is prescribed: 

^'The presbyter says to the child, 'And I bap- 
tize thee in the name of the Father' (immerses 
once), * and of the Son ' (immerses a second time), 
' and of the Holy Spirit. Amen ' (immerses a third 
time)."^^^ 

The Council of Bourges, in 1584, made this re- 
quirement : 

"Those administering baptism shall observe 
either trine immersion or affusion." ^^* 

The Lower Saxon ritual of 1585 has the follow- 
ing direction : 

" Then let him take the child and dip it in the 
font or . . . sprinkle it with water." ^^^ 

The second Bamberg Agenda, 1587, made this 
declaration : 

" It would be safer and more prudent to sprin- 
kle the child thrice with a little water than to im- 
merse him in water." "^ 

The Saxon Visitation Articles of 1592, in Art. 
iii., " Of Holy Baptism," contain the following : 

" 1. That there is but one baptism and one ab- 
lution — not that which is used to take away the 
filth of the body, but that which washes us from 
our sins. 



THE ACT OF BAPTISM. 155 

" 2. By baptism, as a bath of the regeneration 
and renovation of the Holy Ghost, God saves us 
and works in us such justice and purgation from 
our sins that he who perseveres to the end in that 
covenant and hope does not perish, but has eter- 
nal life. 

"3. All who are baptized in Jesus Christ are 
baptized in his death, and by baptism are buried 
with him in his death and have put on Christ. 

"4. Baptism is the bath of regeneration, be- 
cause in it we are born again and sealed by 
the Spirit of adoption through grace (or gratu- 
itously)."^" 

In the Strasburg ritual of 1598 occurs the fol- 
lowing : 

''Let the minister take the child and ask 
what it shall be named. Then let him sprin- 
kle water thrice upon his head, and say, ' N., I 
baptize thee,' " etc. ^^^ 

In the Prayer-book of James I. of England, 
1604, called the Hampton Court-hook^ the direc- 
tions for baptism are as follows: 

"Then the priest shall take the child in his 
hands, and naming the child shall dip it in the 
water, so it be discreetly and warily done; . . . 
and if the child shall be weak, it shall suffice to 
pour water upon it." 



156 THE ACT OF BAPTISM. 

In the Anglican Catechism, edition of 1604, oc- 
curred the following question and answer con- 
cerning baptism : 

" Qiies. — What is the outward visible sign or 
form of baptism? 

^'Ans. — Water. The person baptized is dipped or 
sprinkled with it in the name of the Father, and 
of the Son, and of the Holy Ghost." 

In the English ritual prepared in 1604 for the 
use of the English seminary at Douay, in Flan- 
ders, the priest is directed to take the infant pre- 
sented for baptism and administer the ordinance 
as follows : 

" He shall dip him once, with his face toward 
the west, and say, ' I baptize thee in the name 
of the Father;' then he shall dip him again, 
with his face toward the south, and shall say, 
^ and of the Son f and then he shall dip him a 
third time, with his face toward the water, and 
shall say, ^ and of the Holy Ghost. Amen.' " 

In the Venetian Order of Baptism, 1612, occurs 
the following : 

'^ ' I baptize thee in the name of the Father +> 
and of the Son +, and of the Holy Spirit +, 
Amen,' at each cross pouring the water of bap- 
tism over the head of the baptized." ^^^ 

In the Roman ritual put forth by Pope Paul 



i 



THE ACT OF BAPTISM. 157 

V. in 1614 for use in the Romish Church is this 
injunction concerning baptism : 

^'Either the godfather or godmother, or both 
(if both are admitted), holding the infant, the 
priest takes baptismal water in a small vessel 
or pitcher, and from it thrice pours over the 
head of the infant, in the form of a cross; and 
at the same time uttering the words once only, 
distinctly and carefully, he says, ' I baptize thee 
in the name of the Eather +' (pours once), ^ and 
of the Son +' (pours a second time), ^and of the 
Holy Spirit +' (pours a third time)."^^^ 

In the ritual, however, Pope Paul deems it neces- 
sary to mention immersion; and gives the follow- 
ing directions in reference to the baptism of in- 
fants by this mode : 

" Where it is the custom to baptize by immer- 
sion, the priest takes the infant ; and exercising 
care lest it be injured, he immerses its head and 
baptizes it with trine immersion, and says once 
only, ' N.,' " etc.^«^ 

The direction of the baptism for adults is as 
follows : 

" But in those churches w^here baptism is by 
immersion either of the whole body or only of 
the head, the priest takes the elect by the arms, 
near the shoulders, . . . and by thrice immersing 

14 



158 THE ACT OF BAPTISM. 

him, or his head, baptizes him, invoking the holy 
Trinity once only."^^^ 

Rev. Dr. Featley, in his Clavis Mystica, which 
was published in 1536, says : 

'' Our font is always open, or ready to be 
opened, and the minister attends to receive the 
children of the faithful, and to dip them in that 
sacred laver." 

The Scotch liturgy of 1637, in its reference to 
baptism, is like the book of Edward VI. of Eng- 
land, 1552, which prescribed single immersion, 
except "the child be weak," in which case pour- 
ing was allowed. 

The Magdeburg Agenda of 1632 contains the 
following direction : 

" Then let him take the child and sprinkle 
water thrice on it, and say, ^And I baptize 
thee,' " etc.^^' 

In the Nuremberg Agenda of 1639 occurs the 
following : 

" Then let him take the child and baptize it 
with water, and say, ^ And I baptize thee,' " 
etc.^«* 

In 1641, Edward Barber, once a minister of the 
Established Church in England, but then a min- 
ister of a Baptist church in the Spittle, Bishops- 
gate Street, London, was sentenced to eleven 



THE ACT OF BAPTISM. 159 

months' imprisonment for the publication of a 
book with this title: 

A Treatise on Baptism, or Dipping; wherein is 
already showed that our Lord Jesus Christ ordained 
dipping, and that sprinkling of children is not accord- 
ing to Christ^s institution ; and also the invalidity of 
those arguments which are commonly brought to justify 
that practice. 

Luke Howard, who had joined the Baptists in 
England, and afterward, renouncing his Baptist 
sentiments, had become a Quaker, wrote a book 
entitled Looking-glass for Baptists (see Goadby's 
Bye-Paths in Baptist History, p. 36), in which he 
says : 

" In the years 1643-1644 the people called Bap- 
tists began to have an entrance into Kent ; and 
Ann Stevens, of Canterbury, who was afterward 
my wife, being the first that received them there, 
was dipped into the belief and church of AVilliam 
KiflBn, who then was of the opinion commonly 
called the particular election and reprobation of 
persons ; and by him was also dipped Nicholas 
Woodman of Canterbury, myself, and Mark El- 
frith of Dover, with many more, both men and 
women, who were all of the opinion on that par- 
ticular point, and also reckoned themselves of the 
seven churches in that day who gave forth a book 



160 THE ACT OF BAPTISM. 

called The Faith of the Seven Churches^ which was 
the opposite to the Baptists that held the gen- 
eral, as is still the same." He refers to the 
Particular and the General Baptists. 

The Confession of Faith of Seven Congregations or 
Churches of Christ in London^ which are commonly^ 
hut unjustly^ called Anabaptists^ adopted in 1643 and 
printed in London in 1646, has the following 
articles concerning baptism: 

" 39. Baptism is an ordinance of the New Testa- 
ment, given by Christ, to be dispensed upon per- 
sons professing faith or that are made disciples, 
who, upon profession of faith, ought to be bap- 
tized, and after to partake of the Lord's Supper. 

" 40. That the w^ay and manner of the dispens- 
ing this ordinance is dipping or plunging the body 
under water ; it, being a sign, must answer to the 
thing signified, which is that interest the saints 
have in the death, burial, and resurrection of 
Christ; and that, as certainly as the body is buried 
under w^ater and risen again, so certainly shall 
the bodies of the saints be raised by the power 
of Christ, in the day of the resurrection, to reign 
with Christ." 

In 1644, Rev. Thomas Blake of Tam worth, in 
Staffordshire, England, in a w^ork entitled The 
Birth Privilege (p. 33), says : 



i 



THE ACT OF BAPTISM. 161 

" I have been an eye-witness of many infants 
dipped, and I know it to have been the con- 
stant practice of many ministers in their places 
for many years together." 

In another passage he says : 

'' Those that dip not infants do not yet use to 
sprinkle them: there is a middle way between 
these two. I have seen several dipped ; I never 
saw nor heard of any sprinkled, or (as some of 
you use to speak) rantized, . . . Our way is not 
by aspersion^ but perfusion; not sprinkling drop 
by drop, but pouring on, at once, all that the 
hand contains." 

In the same year, the Presbyterians having 
gained the ascendency in England under the 
Protectorate of Oliver Cromwell, an assembly of 
divines, known as the Westminster Assembly, 
which met in London, prepared a Directory, in 
which was the following in reference to the ad- 
ministration of baptism : 

*^ The minister shall take water and sprinkle or 
pour it with his hand upon the face or forehead 
of the child." 

Some were not satisfied with this statement. 
Dr. Lightfoot, one of the most prominent in the 
discussion that followed, kept a journal of the 
proceedings of the assembly, and in his account 

U* L 



162 THE ACT OF BAPTISM. 

of the discussion, August 7, 1644, he says (TFbrfe, 
Lond., 1824, vol. xiii., pp. 300, 301) : 

*' Then fell we upon the work of the day, which 
was about baptizing of the child — whether to dip 
or sprinkle him. And this proposition, ' It is law- 
ful and sufficient to besprinkle the child,' had 
been canvassed before our adjourning, and was 
ready now to vote. But I spoke against it as be- 
ing very unfit to vote that it is lawful to sprinkle 
when every one grants it. Whereupon it was 
fallen upon, sprinkling being granted, whether 
dipping should be tolerated with it. And here 
fell we upon a large and long discourse whether 
dipping were essential or used in the first institu- 
tion or in the Jews' custom. Mr. Coleman went 
about in a large discourse to prove tauveleh to be 
' dipping over head,' which I answered at large. 
After a long dispute it was at last put to the 
question whether the Directory should run : ' The 
minister shall take water, and sprinkle or pour it 
with his hand upon the face or forehead of the 
child ;' and it was voted so indifferently that we 
were glad to count names twice ; for so many were 
unwilling to have dipping excluded that the 
vote came to an equality, within one, for the 
one side was twenty-four, the other twenty-five, 
the twenty-four for the reserving of dipping, and 



THE ACT OF BAPTISM. 163 

the twenty-five against it. And then grew a great 
heat upon it ; and when w^e had done all, we con- 
cluded upon nothing in it, but the business was 
recommitted." 

On the following day, after further discussion, 
it was decided that the Directory should read: 

" He is to baptize the child with water, which, 
for the manner of so doing, is not only lawful, 
but also sufficient and most expedient, to be by 
pouring or sprinkling water on the face of the 
child, without any other ceremony." 

In harmony with this action of the Westmin- 
ster Assembly was the requirement forbidding 
the child to be carried to the font: 

" Baptism is to be administered, not in private 
places or privately, but in the place of public 
worship and in the face of the congregation, and 
not in the places where fonts, in the time of 
popery, were unfitly or superstitiously placed." 

Wall (^History of Infant Baptism^ vol. ii., p. 312) 



" The use was : The minister continuing in his 
reading-desk, the child was brought and held be- 
low him, and there was placed for that use a little 
basin of water about the size of a syllabub-pot; 
into which the minister dipping his fingers, and 
then holding his hand over the face of the child, 



164 THE ACT OF BAPTISM. 

some drops would fall from his fingers on the 
child's face." 

EEMAEKS. 

During the fourteenth century immersion was still 
the rule in the administration of baptism. Concern- 
ing the practice in England, we have a glimpse in a 
manuscript life of Eichard, Earl of Warwick, which 
was illustrated by John Eouse, who died January 14, 
1491. One of these illustrations represents the bap- 
tism of Eichard in 1381, and a copy of the illustration 
will be found in Eobinson's History of Baptism (1st 
London ed., p. 127) and in Cote's Archseology of Bap- 
tism (p. 237). The description, as given by Eobinson, 
is as follows : 

^' Eound a neat Saxon font the company stood. A 
bishop is holding the child, stark naked and just going 
to be dipped, over the font. The hand of the royal 
godfather is on his head. The archdeacon, according 
to custom, stands by the bishop, holding up the service- 
book, open, which implies that the baptism is being 
performed according to the ritual. As the child's face 
is toward the water, this is the last of the three im- 
mersions, and the bishop may be supposed now utter- 
ing the last clause of the baptismal words, ^And of 
the Holy Ghost. Amen.' " 

This is also a good illustration of baptism as admin- 
istered on the Continent in the fourteenth century, 
though the new practice was gradually winning favor 
in the Latin Church. But by the middle of the fif- 



THE ACT OF BAPTISM. 165 

teenth century sprinkling and pouring had become 
common, except in the Greek Church, which continued 
the ancient practice. 

In England, at the opening of the sixteenth century, 
immersion was still the rule. The rituals in use pre- 
vious to the middle of this century give no sanction 
to sprinkling or pouring in public baptism. The first 
instance of such a sanction is found in the Prayer- 
book of Edward VI., in which three dippings are com- 
manded, with this exception, that ''if the child be 
weak, it shall suffice to pour water upon it." 

In Germany, at the opening of the Eeformation, 
sprinkling or pouring had obtained very general rec- 
ognition, though in the northern part immersion was 
still the prevailing practice.^^^ The older Protestant 
liturgies give the preference to immersion, as did 
Luther and other of the Reformers. The Anabap- 
tists gave their attention at first wholly to the sub- 
jects of baptism. Not until 1525 do we find any protest 
on their part against pouring or sprinkling as prac- 
tised in the Romish or Reformed churches. And this 
protest was confined to a limited number. In all the 
discussion which occurred between the Anabaptists 
and the Reformers, we find no dispute in reference to 
the act of baptism. Indeed, Luther could say, *' Our 
Anabaptists acknowledge that the baptism practised 
by us and the Papists is undoubtedly right ; but be- 
cause it is given by unworthy persons, and received 
by unworthy persons, it is no baptism.'' Accordingly, 
we find that the Anabaptists of the Reformation period, 



166 THE ACT OF BAPTISM. 

and related bodies, like the Mennonites, acquiesced, for 
the most part, in the practice of the Romish and Re- 
formed churches. 

Calvin recognized only pouring in his Form of Ad- 
ministering the Sacraments. The English exiles on the 
Continent, through his influence, adopted the doc- 
trine and practice of the Genevan Church, and on their 
return to England introduced the- new form of bap- 
tism. Wall, in his History of Infant Baptism (vol. ii., 
pp. 308-310), ssijs: "Pouring was not in Queen Mary's 
time used but in case of necessity. But there are ap- 
parent reasons why that custom should alter during 
Queen Elizabeth's reign." The first refers to the lat- 
itude allowed in the liturgy of Edward VI., and 
adds: "Another thing that had a greater influence 
than this was that many of our English divines and 
other people had, during Queen Marj^'s bloody reign, 
fled into Germany, Switzerland, etc. ; and coming back 
in Queen Elizabeth's time, they brought with them a 
great love to the customs of those Protestant churches 
wherein they had sojourned; and especially the au- 
thority of Calvin, and the rules which he had estab- 
lished at Geneva, had a mighty influence on a great 
number of our people about that time. . . . And when 
there was added to all this the resolution of. such a 
man as Dr. Whitaker, Regius Professor at Cambridge 
— 'Though in case of grown persons that are in health 
I think dipping to be better, yet in the case of infants 
and of sickly people I think sprinkling sufiicient ' — 
the inclination of the people, backed with these au- 



THE ACT OF BAPTISM. 167 

thorities, carried the practice against the Eubric, 
which still required dipping, except in case of weak- 
ness, so that in the later times of Queen Elizabeth 
and during the reigns of King James and of King 
Charles I. very few children were dipped in the 
font.'^ 

This change was not brought about without a strug- 
gle on the part of some who resisted the change from 
the font to the basin. In the preface to his valuable 
work On Baptismal Fonts, Simpson says : '' From the 
time of the Reformation to the days of Puritanic fury 
in the reign of Charles I., there was a strong propensity 
to remove or neglect the font and use a basin instead. 
This was checked so long as it was possible. Thus in 
1565 it was directed ' that the fonte be not removed, 
nor the curate do baptize in the parishe churches 
in any basins, nor in any other forme than is alrea- 
die prescribed.' In 1570, it was directed : ' Curabunt 
(jEditui) ut in singulis ecclesiis sit sacerfons, non pelvis, 
in quo haptisnius ministretur, isgue ut decenter et munde 
conserveturJ [They will take care (the ^ditui) that 
in each church there may be a sacred font — not a 
basin — in which baptism may be administered, etc.] 
Again, the eighty-first canon of 1603 says: * Accord- 
ing to a former constitution, too much neglected in 
many places, we appoint that there shall be a font of 
stone in every ^.hurch and chapel where baptism is 
to be ministered, the same to be set in the ancient 
usual places. In which only font the minister shall 
baptize publicly.' Among the inquiries directed to 



168 THE ACT OF BAPTISM. 

be made by the churchwardens, one is whether the 
font has been removed from its accustomed place, 
and whether they use a basin or other vessel/' 

This resistance was of little avail. Immersion grad- 
ually disappeared, largely through the influence of 
the returned exiles, especially in Scotland. Thus it 
was that James I., the successor of Elizabeth, favored 
the substitution of sprinkling for immersion in Eng- 
land. Later, during the Protectorate, when, in the 
Westminster Assembly, the question was before that 
body of divines whether in the Directory, in the arti- 
cle relating to baptism, there should be any refer- 
ence to immersion, the vote on the first division stood 
twenty-four to twenty-five. The subject was then re- 
committed, and on the following day — but by what 
vote we are not told— an article was adopted omitting 
any reference to immersion. This was in the Presby- 
terian Church. In the Church of England the ritual 
remained unchanged, retaining the direction for dip- 
ping, which year by year, however, was less and less 
observed. 

But already in England there were bodies of Chris- 
tians in which the observance of apostolic baptism — 
the immersion of a believer in water — was insisted 
upon. Their Confession of Faith, adopted in 1643, 
restored the ancient practice, when from other Con- 
fessions it was rapidly disappearing. 

In the Eomish Church, at the close of this period, 
immersion was practised in some places; but such 
practice was the exception, not the rule. 



CHAPTER VI. 

FBOM THE WESTMINSTER ASSEMBLY TO THE 
PRESENT TIME, 

X. 13. 164^-1879. 

Of the practice of the Baptists in England, Dr. 
Peatley, who wrote in 1645, says, in the preface to 
his Dippers Dipped: 

" This fire, which in the reigns of Queen Ehza- 
beth and King James, and our gracious sovereign 
[Charles I.] till now, was covered in England under 
the ashes : or if it brake out at any time, by the 
care of the ecclesiastical and civil magistrates it 
was soon put out. But of late, since the unhappy 
distractions which our sins have brought upon us, 
the temporal sword being otherways employed, 
and the spiritual locked up fast in the scabbard, 
this sect, among others, has so far presumed upon 
the patience of the state that it hath held weekl}^ 
conventicles, rebaptized hundreds of men and 
women together in the twilight in rivulets and 
some arms of the Thames, and elsewhere, dip- 
ping them over head and ears.'' 

15 ^ 169 



170 THE ACT OF BAPTISM. 

The Westminster Confession of Faith, 1647, in 
chapter xxviii., 3, made this declaration : 

" Dipping of the person into water is not neces- 
sary ; but baptism is rightly administered by 
pouring or sprinkling water upon the person." 

In his Sum and Substance of the Christian Religion 
(6th ed., p. 413), Archbishop Usher, who died 
in 1656, says: 

'' Some there are that stand strictly for the par- 
ticular action of diving or dipping the baptized 
under the water as the only action which the 
institution of the sacrament will bear; and our 
church allows no other, except in case of the 
child's weakness ; and there is expressed in our 
Saviour's baptism both the descending into the 
water and the rising up." 

In a Confession adopted by some Baptist 
churches in Somerset, England, and some 
churches in adjacent counties, which was pub- 
lished in London in 1656, we read in Article 
xxiv. as follows : 

" That it is the duty of every man and woman 
ihat have repented from dead works, and have 
faith toward God^ to be baptized — that is, dipped 
or buried under the water — in the name of our 
Lord Jesus, or in the name of the Father, Son, 
and Holy Spirit, therein to signify and represent 



THE ACT OF BAPTISM. 171 

a washing away of sin, and their death, burial, 
and resurrection with Christ." 

In Book iii. (chap, iv., rule 15) of his Doctor 
Dubitantium, or Rule of Conscience, published in 
1660, Jeremy Taylor says: 

" This is the sense and law of the Church of 
England — not that it be indifferent, but that all 
infants be dipped, except in the case of sickness, 
and then sprinkling is permitted." 

In 1660, A Brief Confession or Declaration of 
Faith, lately presented to King Charles the Second, 
Set Forth by many of us who are Falsely called Ana- 
baptists, was published in London. In Article xi. 
we read : 

"That the right and only way of gathering 
churches (according to Christ's appointment, 
Matt, xxviii. 19, 20) is first to teach or preach 
the gospel (Mark xvi. 16) to the sons and 
daughters of men, and then to baptize — that is, 
in English, to dip — in the name of the Father, 
Son, and Holy Spirit, or in the name of the 
Lord Jesus Christ, such only of them as pro- 
fess repentance toward God and faith toward 
our Lord Jesus Christ." 

In the Anglican Catechism, edition of 1604, the 
question, "What is the outward visible sign or 
form in baptism ?" was answered, " Water, where- 



172 THE ACT OF BAPTISM. 

in the person baptized is dipped, or sprinkled 
with it, in the name of the Father, and of the 
Son, and of the Holy Ghost." In the edition 
of 1661, however, instead of the words, "the 
person, baptized is dipped or sprinkled with it," 
occur the words, " the person is baptized." 

In the Prayer-book, as revised and settled at 
the Savoy Conference, under Charles II., in 1662, 
we find the following : 

" Then the priest shall take the child into his 
hands, and shall say to the godfathers and god- 
mothers, ' Name this child.' And then, naming it 
after them (if they shall certify him that the child 
may well endure it), he shall dip it in the water dis- 
creetly and warily, saying, ' N., I baptize thee in 
the name of the Father, and of the Son, and of 
the Holy Ghost. Amen.' But if they certify that 
the child is weak, it shall suffice to pour water 
upon it, saying the foresaid words." 

The Weimar ritual of 1664 has the following 
direction : 

" Then let him take the infant in the left hand 
and sprinkle it upon the back or head thrice." ^^^ 

In 1678, a Confession of Faith containing fifty 
articles was adopted by fifty-four ministers and 
messengers of Baptist churches in Bucks, Hert- 
ford, Bedford, and Oxford Counties, England. 



THE ACT OF BAPTISM. 173 

Concerning the act of baptism, this Confession, 
Article xxviii., says: 

'^ And orderly ought none to be admitted into 
the visible church of Christ without being first 
baptized; and those which do really profess re- 
pentance toward God, and faith in and obedience 
to our Lord Jesus Christ, are the only proper sub- 
jects of this ordinance, according to our Lord's holy 
institution and primitive practice ; and ought by 
the minister or administrator to be done in a 
solemn manner, in the name of the Father, Son, 
and Holy Ghost, by immersion, or dipping of the 
person in the element of water, this being neces- 
sary to the due administration of this holy sacra- 
ment, as holy Scripture sheweth, and the first and 
best antiquity witnesseth for some centuries of 
years." 

Dr. Towerson, in his work On the Sacrawsnts, 
published in London, in 1686 (p. 24), considers 
immersion the only legitimate rite of baptism, 
and adds : 

" Our church hath acquitted itself from all 
blame, because manifestly licensing the sprink- 
ling of infants with respect to the weakness of 
their state ; and I have the more carefully noted 
both that and the ground of our practice, the 
better to defend ourselves from a retort of the 

15* 



174 THE ACT OF BAPTISM. 

Romanists when we charge them with sacrilege 
in the matter of the Eucharist for taking away 
the cup from the laity. For why not (as they 
sometimes answer), as well as change the rite of 
immersion in baptism into that of sprinkling, 
especially when a great part of the symbolical- 
ness of that sacrament lies in the manner of the 
application of its sign ? Which answer of theirs 
were not, in my opinion, easy to be repelled, were 
it not that we have that necessity to justify our 
practice, which they cannot pretend for their 
own." 

Dean Comber, in his work On the Common 
Prayer^ published in London, in 1688 (p. 197), 



" Because the way of immersion was the most 
ancient, our church doth first prescribe that, and 
only permits the other where it is certified ihQ 
child is weak, although custom has now prevail- 
ed to the laying the first wholly aside." 

Selden, in his Table-Talk^ published in 1689, 
says (vol. iii., p. 2008) : 

" In England, of late years, I ever thought the 
parson baptized his own fingers rather than the 
child." 

The London Confession of 1689, put forth by the 
ministers and messengers of more than one hun- 



THE ACT OF BAPTISM. 175 

dred Baptist churches in England and Wales, has 
this direction in chapter xxix., ^' On Baptism :" 

"The outward element to be used in this or- 
dinance is water, wherein the partyMs to be 
baptized in the name of the Father, and of the 
Son, and of the Holy Spirit. Immersion, or dip- 
ping of the person in water, is necessary to the 
due administration of the ordinance." 

Baxter, who died in 1691, in his Dispu. of Right 
to Sac. (2d London ed., p. 70), says : 

" It is commonly confessed by us to the Ana- 
baptists, as our commentators declare, that in the 
apostles' time the baptized were dipped over head 
in the -water, and that this signified their profes- 
sion, both of believing the burial and resurrection 
of Christ and of their own present renouncing 
the world and flesh, or dying to sin and living to 
Christ, or rising again to newness of life, or being 
buried and risen again with Christ, as the apostle 
expoundeth in the forecited texts of Col. and Kom. 
And though (as before said) we have thought it 
lawful to disuse the manner of dipping, and to 
use less water, yet we presume not to change the 
use and signification of it." 

Also, in his Plain Scripture Proof (part ii., chap, 
xii., p. 134, 3d London ed.), Baxter says: 

" For my own part, I may say, as Mr. Blake, 



176 THE ACT OF BAPTISM. 

that I never saw a child sprinkled, but all that 
I have seen baptized had water poured on them, 
and so were washed." 

Dr. Sharp, Archbishop of York, in his sermon 
before Queen Mary, March 27, 1692, said: 

'' Whenever a person in ancient times was bap- 
tized, he was not only to profess his faith in 
Christ's death and resurrection, but he was also 
to look upon himself as obliged, in correspond- 
ence therewith, to mortify his form^er carnal af- 
fections, and so enter upon a new state of life ; 
and the very form of baptism did lively repre- 
sent this obligation to them. For what did their 
being plunged under water signify but their un- 
dertaking, in imitation of Christ's death and 
burial, to forsake all their former evil courses, 
as their ascending out of the water did their 
engagement to lead a holy spiritual life?" 

John de Saint Valier, Bishop of Quebec, pub- 
lished in 1703 a ritual for the use of his diocese. 
It recognizes two kinds of baptism — by immer- 
sion, in which case the whole body of the infant 
is plunged into the water, and by affusion, in 
which case a small quantity of water is poured 
upon the infant's head. In the latter case the 
water is poured three times, in the form of a 
cross, from a small vessel.^®^ 



THE ACT OF BAPTISM. 177 

Wall, in his History of Infant Baptism, published 
in 1707, gives this testimony (vol. ii., chap, ix., p. 
310) : 

^' I have heard of one or two persons now living, 
who must have been born in those reigns [King 
James and Charles J.], that they were baptized by 
dipping in the font, and of one clergyman now 
living that has baptized some infants so, but am 
not certain. — P. S. I have since heard of several. 
And I myself have had an opportunity of admin- 
istering baptism so by the parents' request. But 
the children were, however, all that times carried 
to the font; as much as to say, 'The minister is 
ready to dip the child if the parents will venture 
the health of it.' " 

Benedictus XIII., who was elected pope in 1724, 
desirous, among other reforms in ecclesiastical 
matters, of returning to the ancient rite of im- 
mersion, caused a baptistery to be constructed in 
the chapel of John the Baptist, in Rome. A 
marble slab in the rear of the font reads as 
follows : 

" Benedict XIII., supreme pontiff of the Order 
of Preachers, constructed this font of human 
regeneration for the ancient rite in the year of 
salvation 1725, the second year of his pontifi- 
cate." ^^« 

M 



178 THE ACT OF BAPTISM. 

In 1736, a Maronite synod, held in Mount Leb- 
anon, decreed as follows : 

"The Holy Synod strictly enjoins that here- 
after no one shall use any other form than that 
which is prescribed in the approved ritual, nor 
shall any other ceremonies be used in the admin- 
istration of this sacrament, except those which, 
established by our ancestors and handed down 
to us, are preserved in the Oriental Church; so 
that most surely, when the child has been 
stripped of all his clothing, the priest shall re- 
ceive it carefully and baptize it by trine immer- 
sion by burying the whole of its body, at the 
same time invoking the most holy Trinity and 
saying, ^I baptize thee in the name of the 
Father' (and let him immerse it once and lift 
it up out of the water), ' and of the Son' (and let 
him immerse it a second time and lift it out), 
*and of the Holy Ghost' (and let him immerse it 
a third time and lift it out) ; and let the deacon 
at every immersion respond, 'Amen.' But where 
adults are to be baptized, and especially women 
who cherish modesty and honor, we do not per- 
mit that they, according to ancient custom, shall 
be stripped of their garments and immersed in a 
baptistery, as we have above decreed concerning 
children; but we determine they shall lay bare 



THE ACT OF BAPTISM. 179 

the head alone, and that the priest shall pour 
water upon their heads once, saying, ^I baptize 
thee in the name of the Father ;' and again, say- 
ing, ' and of the Son ;' and a third time, saying, 
^and of the Holy Ghost.' This rite of pouring 
water upon the head, or even of immersing the 
head alone in water, the priest may use accord- 
ing to the custom of the place. But he shall use 
it especially when, were the candidate wholly 
immersed in the water, his life would be endan- 
gered." ^'^ 

In John Wesley's Journal^ which covers the pe- 
riod from his embarkation for Georgia until his 
return to London, there is the following record 
(TFbrfe, vol. i., p. 130) of a baptism at Savannah 
in 1736: 

^^ Saturday, 21st February. — Mary Welch, Aged 
eleven days, was baptized, acoording to the cus- 
tom of the first church and the rule of the Church 
of England, by immersion." 

Another record (WorkSy vol. i., p. 134) is as fol- 
lows: 

" Wednesday, May 5th. — I was asked to baptize 
a child of Mr. Parker, second bailiff of Savannah. 
But Mrs. Parker told me, ^Neither Mr. Parker nor 
I will consent to its being dipped.' I answered, 
^ If you certify that your child is weak, it will suf- 



180 THE ACT OF BAPTISM. 

fice, the Rubric says, to pour water upon it.' She 
replied: ^Nay, the child is not weak; but I am 
resolved it shall not be dipped.' This argument 
I could not confute. So I went home, and the 
child was baptized by another person." 

Bernard Picart, in his Les Cer'emonies et Coutumes 
Religieuses, published at Amsterdam in 1736 (vol. 
vi., pp. 222, 223, English ed.), thus describes the 
rite of baptism as administered by the Rhynsbur- 
gers, or CoUegiants, a branch of the Mennonites 
originating in Holland : 

" The candidate for baptism makes publicly his 
profession of faith on a Saturday, in the morning, 
before an assembly of Rhynsburgers held for that 
purpose. A discourse is pronounced on the ex- 
cellency and nature of baptism. The minister 
and candidate go together to a pond behind a 
house belonging to his sect (we might call it a 
hospital, since they received for nothing those 
who had not wherewithal to pay their hotel- 
bills). In that pond the neophyte, catechumen, 
or candidate is baptized by immersion. If a 
man, he has a waistcoat and drawers; if a woman, 
a bodice and petticoat, with leads in the hem, for 
the sake of decency. The minister, in the same 
dress as the men wear, is also in the water, and 
plunges them in it, pronouncing at the same time 



THE ACT OF BAPTISM. 181 

the form used by most Christian communities. 
This being over, they put on their clothes, go 
back to the meeting, hear an exhortation to per- 
severance in complying with the precepts of 
Christ ; a public prayer is said and some hymns 
or psalms sung." 

In his Account of Baptism in the Russo- Greek 
Church (vol. v., pp. 307, 308) Picart says: 

"As soon as an infant comes into the world 
the parents send for a priest to purify it. This 
purification extends to all those who are present 
at the ceremony. They baptize their infants, ac- 
cording to Olearius, as soon as they are born; 
but according to other historians, those who are 
in good circumstances are not so strict, and defer 
the ceremony for some time. The godfathers 
and godmothers of the first child must stand 
sureties for all the other children in that family, 
however numerous they may be. After their en- 
trance into the church the godfathers deliver nine 
wax tapers into the hands of the priest, who lights 
them all and sticks them, in the form of a cross, 
about the font or vessel in which the infant is to 
be baptized. The priest purifies the godfathers 
and consecrates the water ; after that he and the 
godfathers go thrice in procession round it. The 
clerk, who marches in the front, carries the im- 

16 



182 THE ACT OF BAPTISM. 

age of John the Baptist. They then all range 
themselves in such a manner that their backs are 
turned toward the font, as a testimony, says Ole- 
arius, of their aversion to the three questions 
which the priest proposes to the godfathers — that 
is to say, (1) whether the child renounces the 
devil, (2) whether he abjures his angels, and (3). 
whether he abhors and detests their impious 
works. At each question the godfathers answer 
' Yes,' and spit upon the ground. The exorcism 
follows, which is performed out of the church, 
lest the devil, as he comes out of the infant, 
should pollute or profane it. The baptism which 
ensues is performed by triple immersion. . . . 
Proselytes to the Russian religion are baptized 
in some rapid stream or adjacent river. They 
are plunged therein three times successively ; and 
if it happens in the winter season, a hole is made 
in the ice for the performance of the ordinance. 
If, however, a person is of too weak a constitu- 
tion to undergo immersion, a barrelful of water 
is poured over his head three times, one after an- 
other." 

Concerning baptism in the Abyssinian Church 
(vol. v., p. 236), Picart says : 

"The mother, dressed in her best clothes, at- 
tends at the church door with her infant in her 



THE ACT OF BAPTISM. 183 

arms. Then the priest who officiates pronounces 
several long prayers for a blessing on them both, 
beginning with those peculiarly appropriate to 
the mother. Afterward he conducts them into 
the church, and anoints the infant six times with 
the oil consecrated for exorcisms. ... As soon as 
the benediction of the font is over he plunges the 
infant into it three times successively. At the 
first he dips one-third part of the infant's body 
into the water, saying, ^ I baptize thee in the 
name of the Father;' he then dips him lower, 
about two-thirds, adding, ' I baptize thee in the 
name of the Son ;' the third time he plunges him 
all over, saying, ' I baptize thee in the name of 
the Holy Ghost.' ... In case the infant should 
be sick, they bring it to the church and lay it on 
a cloth spread before the font, into which the 
priest dips his hands three times and rubs the 
infant all over with them, wet as the}'^ are, from 
head to foot." 

The Strasburg ritual of 1742, under Cardinal 
Armandus Gasto von Rohan, recognized pouring 
only: 

*' No one baptizes in any other way than by 
trine afiusion." ^^° 

Richard Pococke, in his Compendium of Modern 
Travel (vol. ii., p. 30), which was published in 



184 THE ACT OF BAPTISM. 

London in 1743, has the following reference to 
baptism in the Coptic Church: 

" The Coptic Church is something like the Greek 
Church in its ceremonies. At baptism they plunge 
the child three times into the water, and then 
confirm it and give it the sacrament — that is, the 
wine. ... If the child happens to be sick before 
it is baptized, it is brought to church, for they 
cannot baptize out of the church; they lay the* 
child on a cloth near the font, and the priest dips 
his hands in the water and rubs it all over. If 
the child is so ill that it cannot be brought to 
church, they then only anoint, according to the 
form they have for this purpose, which they say 
is good baptism." 

The Ulm ritual of 1747 has the following 
direction : 

" Then let the minister pour water thrice on the 
child, and say with clear, loud, distinct voice, ' N., 
I baptize thee,' " etc.^^^ 

The ritual of the Armenians unites aflfusion and 
immersion. The following was translated from 
the original into Latin by Assemani, and is found 
in his Codex Liturgicus Ecdesise Universx, which was 
published 1749-1763 : 

"He [the priest] then places the infant in the 
font and pours with his hand some water upon 



THE ACT OF BAPTISM. 185 

his head, saying, 'N. is baptized in the name of 
the Father, and of the Son, and of the Holy- 
Ghost; redeemed by the blood of Christ from 
the slavery of sin, he obtains the liberty of the 
adoption of the children of our heavenly Father, 
that he may become joint-heir with Christ and a 
temple of the Holy Ghost, now and for ever, and 
to ages of ages.' This he says thrice, and immerses 
him three times, burying in the water the sins of 
the old man, and in order to represent the three 
days' burial of Christ and his resurrection. He 
then washes the whole body, and says, ^ As many 
of you as have been baptized into Christ have 
put on Christ. Hallelujah. As many of you as 
have been illuminated in the Father, the Holy 
Ghost shall rejoice in you.' " 

In June, 1770, the first Assembly of Free-grace 
General Baptists in England adopted articles of 
faith, of which the sixth, " On Baptism," was as 
follows : 

" We believe that it is the indispensable duty 
of all who repent and believe the gospel to be 
baptized by immersion in water, in order to be 
initiated into a church-state, and that no person 
ought to be received into the church without sub- 
mission to this ordinance." 

The Bamberg Instructional of 1773 says : 

16* 



186 THE ACT OF BAPTISM. 

'^ Baptism may be administered either by affu- 
sion, or immersion, or sprinkling ; nevertheless, the 
prevailing mode — namely, affusion — should be 
retained, according to the custom of the church 
of the present time, so that with trine and not 
single ablution the head and not the breast of 
the baptized should be poured over."^^^ 

The Protestant Episcopal Church in the Ameri- 
can colonies, so long as they were under the 
government of the mother-country, formed a 
part of the English Church and used the Eng- 
lish Prayer-book. But in 1789, after the recog- 
nition of the independence of the colonies, the 
Episcopal Church in the United States made 
certain alterations in the Rubric, one of which 
was in the office for the public baptism of in- 
fants. The amended Rubric read as follows : 

" And then, naming it after them, he shall dip 
it in the water discreetly, and shall pour water 
upon it, saying, ^ N., I baptize thee,'" etc. 

Robinson, in his History of Baptism^ published 
in London, in 1790 (Boston, 1817, pp. 487, 488), 
describes a baptism in one of the Calvinist Con- 
gregational churches in England. In the address 
before the baptism the minister remarked: 

" Dipping was not necessary, but baptism was 
rightly administered by pouring or sprinkling. 



THE ACT OF BAPTISM. 187 

. . . After prayer, the fathers presented the chil- 
dren one by one, and the minister, taking the child 
into his arms, dipped his fingers' ends in the 
water, sprinkled it on the face of the babe, said 
in the mean time, ' I baptize thee,' " etc. 

Bishop William White, of the Protestant Epis- 
copal Church in the United States, who was con- 
secrated in 1789, when the alterations of the 
Rubric, noticed above, were made, in his Lectures 
on the Catechism, published in Philadelphia, in 
1813, says (p. 363), in a reference to the ques- 
tion as to immersion or affusion: 

" The result, in the estimation of him who now 
writes, is that the present general practice is a 
deviation from what it was originally, which it is 
desirable to restore to the standard of the Rubrics 
as they were framed in the Church of England, 
and as they continue to this day in the liturgy 
of that and of the American Church, although 
fallen by universal custom into neglect." 

Alexander de Stourdza, a Greek of Odessa, pub- 
lished, in 1816, a work entitled Considerations on 
the Doctrine and Spirit of the Orthodox Church. In 
reference to the doctrinal teachings of the Greek 
Church, it is recognized by scholars as a standard 
work. Concerning baptism (p. 85), he says : 

"The distinctive character of the rite of bap- 



188 THE ACT OF BAPTISM. 

tism is, then, immersion, baptisma, which cannot 
be omitted without destroying the mysterious 
meaning of the sacrament and contradicting, 
at the same time, the etymological signification 
of the word which seems to designate it. 

'^ The church of the West has, therefore, turned 
aside from following Jesus Christ, she has put 
out of sight all the sublimity of the external 
sign — in fine, she has done violence both to the 
word and to the idea — in practising baptism by 
sprinkling, the bare mention of which is nothing 
less than a ludicrous contradiction. In fact, the 
verb tSaTTTt^w^ immergo, has only one meaning. 
It signifies literally and perpetually to plunge. 
Baptism and immersion are, therefore, identical, 
and to say ' baptism by sprinkling ' is as if one 
should say ' immersion by sprinkling ' or any other 
like self-contradictory expression.^^^ Who would, 
after this statement, refuse his assent or hesitate 
to pay homage to the wise fidelity of our church, 
always immovably attached to the dogmatic tra- 
dition and ritual of primitive Christianity ? She 
also has preserved the profound sense as well as 
the imposing forms of the initiatory sacrament, 
and we have only to read in the annals of the 
first centuries the description of baptismal cere- 
monies through which the catechumens passed. 



THE ACT OF BAPTISM. 189 

in order to be struck with their perfect identity 
with our present rites. 

" So simple and clear an agreement has surely 
not escaped the doctors and writers of the Roman 
Church. But they perhaps believe that it suffices 
to turn away the eyes from evidence, in order to 
destroy its effect. We will only quote here, in 
passing, the celebrated author of the Genie du 
Christianisme^ who, in speaking of baptism, en- 
larges greatly on the practices of the primitive 
church in the administration of this sacrament. 
Now, these practices are exactly the same as those 
which are now observed by the orthodox church. 
Nevertheless, the apologist for the beauties of re- 
ligion takes care to make no remark on this for 
the instruction of his readers. He even pushes 
his ill-faith (for we cannot suppose it ignorance) 
so far as to appear to admire at a distance these 
beautiful and ancient forms of baptism as having 
fallen into disuse. He speaks of them only as 
if they were obsolete practices, and he affects 
to doubt whether they are still in force. Can we 
suppose with any probability that M. de Chateau- 
briand could be ignorant of the truth ? And if 
he were informed of it, is his reserve pardonable ? 
Was he right in concealing from his readers that 
at the present hour nearly sixty millions of Chris- 



190 THE ACT OF BAPTISM. 

tians yet adminster baptism in imitation of that 
of Jesus Christ, of the apostles, and according to 
the institutions of the primitive church?" 

The Declaration of the Congregational Union of 
England and Wales, adopted at the annual meet- 
ing in 1833, has the following statement: 

"They believe in the perpetual obligation of 
baptism, ... to be administered to all converts 
to Christianity and all their children, by the ap- 
plication of water to the subject in the name of 
the Father, and of the Son, and of the Holy 
Ghost." 

In order to meet a very general desire for a 
more exact statement of doctrines accepted by 
Baptists in the United States, especially in the 
Northern States, what is known as the New 
Hampshire Baptist Confession was drawn up 
by Rev. John Newton Brown and others, and 
adopted by the New Hampshire Baptist Con- 
vention in 1833. It received very general rec- 
ognition as a clear and concise statement of 
doctrine and practice as maintained by Baptists. 
Article xiv. says: 

" We believe that Christian baptism is the im- 
mersion in water of a believer into the name of 
the Father, and Son, and Holy Ghost, to show 
forth, in a solemn and beautiful emblem, our 



THE ACT OF BAPTISM. 191 

faith in the crucified, buried, and risen Saviour, 
with its effect in our death to sin and resurrec- 
tion to a new life." 

The Confession of the Freewill Baptists was 
adopted and issued by the general conference 
of the Freewill Baptists in 1834. In chap, xvii., 
which treats of the " Ordinances of the Gospel," 
Christian baptism is thus defined: 

"This is the immersion of believers in water in 
the name of the Father, the Son, and the Holy 
Spirit, in which are represented the burial and 
resurrection of Christ, the death of Christians to 
the world, the washing of their souls from the 
pollution of sin, their rising to newness of life, 
their engagement to serve God, and their resur- 
rection at the last day." 

The Larger Catechism of the Grseco-Russian 
Church, which is now the authoritative doctrinal 
standard of that church, was approved in 1839. 
Concerning baptism, it says : 

" Baptism is a sacrament, in which a man who 
believes, having the body thrice plunged in water 
in the name of God the Father, the Son, and the 
Holy Ghost, dies to the carnal life of sin, and is 
born again of the Holy Ghost to a life spiritual 
and holy." 

The question, "What is most essential in the 



192 THE ACT OF BAPTISM. 

administration of baptism ?" is answered as fol- 
lows: "Trine immersion in water, in the name 
of the Father, and of the Son, and of the Holy 
Ghost." 

In 1851, Rev. Isaac Williams, late a Fellow of 
Trinity College, Oxford, England, published a 
volume entitled Plain Sermons on the Catechism^ 
in which (p. 194) he says: ^ 

" But in speaking of this, the outward element 
of ' water wherein the person is baptized,' as of so 
much importance, it is necessary to speak of a 
custom which now prevails — of sprinkling with 
water rather than immersion. For baptism more 
properly signifies washing or dipping — i, 6., im- 
mersion in water. The reasons given for this 
change are that in the countries we read of in 
Scripture, from the warmth of the climate, bath- 
ing in water is commonly practised, and there is 
not the slightest danger or risk ; but in our colder 
countries all that is intended by this outward 
sign is equally shown by the pouring of water. 
. . . Now, this and more to the same effect may 
be said for the ^ pouring of water,' rather than 
* dipping in water,' sufficient to satisfy any scru- 
pulous mind, where mercy or charity requires 
it ; but where they do not, it is better to adhere to 
the primitive custom, both because it was the 



THE ACT OF BAPTISM. 193 

ancient and general practice, and because it more 
fully bears out the fulness of the sign of washing. 
Moreover, immersion in water has always been 
considered to imply the death unto sin, the be- 
ing buried with Christ, as the apostle says, in 
baptism (Rom. vi. 4; Col. ii. 12), as set forth also 
in those jfigures of old, when they seemed, as it 
were, overwhelmed and buried in the midst of the 
waves of the Red Sea ; or when the ark of Noah 
was in the midst of waters above, below, and on 
every side, the windows of heaven pouring down 
the flood, and the fountains of the great deep 
opened below. In Naaman, also, there was im- 
mersion, even sevenfold, in the sacred stream. 
For these reasons this ought to be the rule in 
baptizing, and the sprinkling or pouring of water 
ought to be the exception to the rule. So you 
will find it in the Prayer-book, in the rules given 
for baptism. And every clergyman, it is to be 
hoped, will be glad to abide by these rules, 
whenever he has an opportunity of doing so." 

In the same year. Rev. William Palmer, a 
brother of Sir Roundell Palmer, formerly Attor- 
ney-General of England, presented a memorial to 
the Patriarch of Constantinople in reference to 
the requirements of the Greek Church concerning 
baptism. He desired to unite with the Greek 

17 N 



194 THE ACT OF BAPTISM. 

Church, but he felt that he was excluded from 
its communion by the contradiction which it 
presented, the Russians, on the one hand, rec- 
ognized his baptism in the Church of Eng- 
land and forbidding rebaptism, the Greeks, 
on the other hand, affirming that he was un- 
baptized and enjoining him to receive baptism. 
October 8, 1851, he was admitted to an audience 
with the. Patriarch and certain bishops. The 
Patriarch, in his answer to the memorial, said : 
^' There is only one baptism ; if some others allow 
a different one, we know nothing of it ; we do not 
accept it. Our church knows only one baptism, 
and this without any subtraction or addition or 
alteration whatever." 

In Badger's The Nestorians and their Rituals (vol. 
ii., pp. 207, 208), published in London, in 1852, 
the baptismal service in uge among the Nesto- 
rians is given, from which the following is an 
extract : 

'^ Then they shall take him [the child] to the 
priest standing by the font, who shall place him 
therein, with his face to the east; and he shall 
dip him therein three times, saying at the first 
time, ^ A. B., be thou baptized in the name of the 
Father.' R., ' Amen.' The second time : ' In the 
name of the Son.' R., ' Amen.' And at the third 



THE ACT OF BAPTISM. 195 

time : ' In the name of the Holy Ghost.' R., 
' Amen.' In dipping him he shall dip him up to 
the neckj and then put his hand upon him, so 
that his head may be submerged. Then the 
priest shall take him out of the font and give 
him to the deacon." 

In a volume, published in London, in 1853, 
containing essays on the Orthodox Communion^ 
Rev. William Palmer says (p. 179.) : 

" The rule of the Anglican Church is to bap- 
tize children by immersion, unless it be certified 
that the child is too weak to bear it, in which case 
affusion is allowed. But the common practice is 
not even to ask for an}^ such certificate, but to 
baptize by affusion, or rather by sprinkling. . . . 
Now, to say nothing of the omission of other im- 
portant ceremonies, adjuncts of baptism, from the 
Anglican ritual, the writer is aware that there is 
a deep sense both in the immersion (signified by 
the very word baptism) and in the threefold 
repetition of that immersion, once at the name 
of each Person of the blessed Trinity. He is 
aw^are that to dispense with either the one or the 
other of these things without any real necessity 
is contrary to. the custom of the whole Catholic 
Church for many ages; so that baptism so ad- 
ministered must be irregular and uncanonical, 



196 THE ACT OF BAPTISM. 

and any individual so administering it worthy 
of canonical punishments. And although St. 
Gregory the Great, also called ' Dialogus,' may 
have thought the Spaniards justifiable in using 
baptism with one immersion only (they using it 
in an orthodox sense, not to symbolize any heresy, 
but to oppose the heresy of some who drew a per- 
verse argument for their separate substances in 
the three Persons of the Trinity from the three 
immersions in baptism), still he cannot see that 
either the Spaniards or Pope Gregory could 
rightly, without a council, authorize any de- 
parture from the universal custom and tradi- 
tion of the church in such a matter." 

In his Christianity in Turkey, published in 1854, 
Eev. H. G. 0. Dwight, a Congregational mission- 
ary, referring to baptism among the Armenians 
(p. 11), says: 

"Baptism is performed by triple immersion, 
also by pouring water afterward three times 
upon the head." 

Bayard Taylor, in his Travels in Greece and 
Russia, published in 1859, describing a baptism 
according to the rite of the Greek Church which 
he witnessed in Athens, says (p. 59) : 

" With one hand the priest poured water plen- 
tifully on his head, then lifted him out and dipped 



THE ACT OF BAPTISM. 197 

him a second time ; but instead of affusion, it was 
this time complete immersion. Placing his hand 
over the child's mouth and nose, he plunged it 
completely under three times in succession." 

Macarius, Rector of the Ecclesiastical Academy 
of St. Petersburg, published in Paris, in 1860, a 
work entitled Theologie Dogmatique Orthodoxe, in 
which (vol. ii., p. 376) he says : 

'' By the word baptism is understood the sacra- 
ment by which sinful man, born with the taint 
of hereditary corruption from his first parents, is 
born again of water and the Holy Ghost (John 
iii. 5), or, to speak more particularly, in which the 
sinner, instructed in the Christian faith, immersed 
thrice in the water in the name of the Father, and 
of the Son, and of the Holy Ghost, is purified by 
divine grace from all sin, and becomes a new man, 
justified and sanctified." 

On page 385 he adds : 

" As to aspersion, the form in which the church 
of the West at this day ordinarily administers 
baptism, it should be observed that it was ad- 
mitted anciently only as an exception to the 
rule, in cases of absolute necessity, and most of 
all for bedridden invalids (called clinics, from 
xXcvYj, " a bed ")., who were unable to be baptized 
by immersion ; and it is to be noted that even in 
17* 



198 THE ACT OF BAPTISM. 

the third century this form of baptism was, 
among some, still a subject for dispute, to a 
certain class of whom St. Cyprian deemed it 
his duty to write, in order to remove their un- 
easiness, that the sacrament of baptism lost 
nothing of its force from being thus adminis- 
tered. So the orthodox church to this day, in 
acknowledging that aspersion in the administra- 
tion of baptism diminishes nothing of the force 
or virtue of the sacrament, nevertheless admits 
this form only in cases of urgent need, and 
solely as an exception to the general rule." 

In 1861, Rev. James Chrystal, a presbyter of 
the Protestant Episcopal Church in the United 
States, published A History of the Modes of Chris- 
tian Baptism^ in which he urged a return to 
the practice of immersion. On page 213 he 
says: 

"It is evident — 1. That if we restore immersion, 
we only restore what has ever been our theory so 
far back as the history of the Anglican Church ex- 
tends. We correct only a late, and not primitive, 
practice. 2. Should we restore the trine immer- 
sion as the general practice, we shall have good 
reason to lay claim to the only mode which, so 
far as we can judge from all the testimony which 
the early church affords, can lay historically- at- 



THE ACT OF BAPTISM. 199 

tested claim to being the normal mode of the 
apostles." 

Dr. DoUinger, of Munich, in his celebrated 
work, published in 1861, Kirche und Kirchen (s. 
337), says: 

^' The fact that the Baptists are so numerous, or 
even the most numerous of all religious parties, in 
North America deserves all attention. They would, 
indeed, be yet more numerous, were not baptism, 
as well as the Lord's Supper, as to their sacra- 
mental significance, regarded in the Calvinistic 
world as something so subordinate that the in- 
quiry after the original form appears to many as 
something indifferent, about which one need not 
much trouble himself. The Baptists are, how- 
ever, in fact, from the Protestant standpoint, 
unassailable ; since for their demand of baptism 
by submersion they have the clear Bible text, 
and the authority of the church and of her tes- 
timony is regarded by neither party." 

The ritual now in use in the Greek Church is 
as follows : 

^' Let the priest baptize him, holding him erect; 
and looking toward the east, let the priest say : 
^The servant of God, N., is baptized into the name 
of the Father, and of the Son, and of the Holy 
Spirit, now and for ever, even unto ages of ages, 



200 THE ACT OF BAPTISM. 

Amen,' sinking and raising him at the utterance 
of each name."^^* 

The ritual of the Greek Church in Russia is as 
follows : 

" The priest baptizes him, holding him upright 
and turning his face toward the East, sa,ying, ^N., 
the servant of God, is baptized in the name of 
the Father. Amen.' (First immersion.) ' In the 
name of the Son. Amen.' (Second immersion.) 
' In the name of the Holy Spirit. Amen.' (Third 
immersion.) ' Now and for ever, even unto ages 
of ages. Amen.' " 

The language of the Larger Catechism of the 
Grseco-Russian Church we have given on pages 
191, 192. The Shorter Catechism answers the 
question, " In what consists baptism ?" as fol- 
lows: 

" In this, that the believer is dipped thrice in 
water, in the name of the Father, and of the 
Son, and of the Holy Spirit." 

The ritual of the Roman Catholic Church is 
as follows: 

"Then the godfather or godmother, or both, 
holding the infant, the priest takes the baptis- 
mal water in a little vessel or jug, and pours the 
same three times upon the head of the infant, in 
the form of the cross, and at the same time he 



THE ACT OF BAPTISM. 201 

says, uttering the words once only, distinctly 
and attentively, ^ N., I baptize thee in the name 
of the Fa+ther ' (he pours the first time), ' and 
of the + Son' (he pours a second time), 'and 
of the Holy + Ghost ' (he pours a third time)." 

The Shorter Catechism describes the act of bap- 
tism as follows : 

" Water is poured upon the head of the person 
to be baptized, while these words are pronounced : 
' I baptize thee in the name of the Father, and of 
the Son, and of the Holy Ghost. Amen.' The 
water must be common and natural water, and 
must be poured on by the same person who re- 
peats the words ; and care must be taken to re- 
peat the words exactly, and to pronounce them at 
the same time that the water is poured on." 

The Rubric of the Church of England reads as 
follows : 

" And then, naming it [the child] after them (if 
they shall certify him that the child may well en- 
dure it), he shall dip it in the water discreetly and 
warily, saying, ' N., I baptize thee,' etc. 

" But if they shall certify that the child is weak, 
it shall suffice to pour water upon it." 

The Rubric of the Protestant Episcopal Church 
in the United States is as follows : 

" And then, naming it after them, he shall dip it 



202 THE ACT OF BAPTISM. 

in the water discreetly, or shall pour water upon' it, 
saying, ' N., I baptize thee,' " etc. 

The following is the order for the baptism of in- 
fants in the Methodist Episcopal Church : 

'' Then the minister shall take the child into his 
hands, and say to the friends of the child, ' Name 
this child.' And then, naming it after them, he 
shall sprinkle or pour water upon it, or, if desired, 
immerse it in water, saying, ' N., I baptize thee,' " 
etc. « 

The order for the baptism of adults reads thus : 

'' Then shall the minister ask the name of each 
person to be baptized; and shall sprinkle or pour 
water upon him (or, if he shall desire it, shall im- 
merse him in water), saying, * N., I baptize thee,' " 
etc. 

The Presbyterian Confession of Faith has the 
following in reference to baptism : 

" The outward element to be used in this sacra- 
ment is water, wherewith the party is to be bap- 
tized in the name of the Father, and of the Son, 
and of the Holy Ghost, by a minister of the 
gospel, lawfully called thereunto. 

" Dipping of the person into the water is not ne- 
cessary ; but baptism is rightly administered by 
pouring or sprinkling water upon the person." 

The " Directions for Baptism " are as follows : 



THE ACT OF BAPTISM. 203 

" Then the minister is to pray for a blessing to 
attend this ordinance; after which, calling the 
child by its name, he shall say, ' I baptize thee 
in the name of the Father, and of the Son, and 
of the Holy Ghost.' 

''As he pronounces these words he is to baptize 
the child with water by pouring or sprinkling it 
on the face of the child, without adding any other 
ceremony ; and the whole shall be concluded with 
prayer." 

The American Dutch Reformed Church makes 
this declaration : 

'' First That we, with our children, are con- 
ceived and born in sin, and therefore are children 
of wrath, insomuch that we cannot enter into the 
kingdom of God, except we are born again. This, 
the dipping in or sprinkling with water, teaches 
us, whereby the impurity of our souls is signified, 
and we admonished to loathe and humble our- 
selves before God, and seek for our purification 
and salvation without ourselves. 

'' Secondly, Holy baptism witnesseth and seal- 
eth unto us the washing away of our sins through 
Jesus Christ. Therefore we are baptized in the 
name of the Father, and of the Son, and of the 
Holy Ghost.'' ^ 

Baptist, Congregationalist, Freewill-Baptist, and 



204 THE ACT OF BAPTISM. 

many other churches, have no authoritative order 
of baptism. 

EEMAKKS. 

During this period, in the Roman CathoHc Church, 
the prevaiUng practice has been pouring. And this is 
the teaching of the Eoman rituals now in use. Im- 
mersion, however, is recognized in the ritual of the 
Bishop of Quebec, in 1703, and in the Bamberg In- 
structional of 1773. It is also still practised in the 
cathedral at Milan; although, according to Eev. 
Hugh Jones, D. D., President of Llangollen College, 
Wales, who was at Milan in 1877, the immersion is 
not entire. In a communication to the London Ba^p- 
tist, written shortly after his visit, he says : '' I went to 
the cathedral and made inquiries of one of the officials 
of the church respecting the manner of baptizing 
there ; he, not understanding what I said, brought to 
me an Italian gentleman knowing the English lan- 
guage. I repeated my question to him. He replied, 
that in that church they follow the Ambrosian ritual, 
and that they immerse the child. 'Do they com- 
pletely immerse the whole body ?' I added. ' No,^ 
he continued, ' but the back part of the head, includ- 
ing the ears and the forehead.' ' So the ceremony of 
complete immersion is no longer observed?' I said 
again; and he replied, 'No.' Thinking that it was 
possible that this man was misleading me (he ap- 
peared, however, to be a man of culture and well in- 
formed), I went to another person, who was selling a 



THE ACT OF BAPTISM. 205 

Description of the Cathedral of Milan, receiving the fees 
for ascending the roof, etc., and asked him the very 
same questions which I had put to the other gentle- 
man ; his answer was exactly the same, almost word 
for word/' If this testimony correctly represents the 
present practice in the administration of baptism in 
the Milan cathedral, there has been a recent en- 
croachment upon the ancient ritual which bears the 
name of Ambrose. 

In the Greek Church immersion has held its place 
in the administration of baptism as in the preceding 
centuries. Not long after his accession to the pon- 
tificate, the late Pope Pius IX. addressed a letter to 
the Christians of the East, inviting them to return to 
the Eoman Church. The Patriarch of Constantinople 
called together the Patriarchs of Alexandria, Antioch, 
and Jerusalem, and about thirty archbishops and bish- 
ops, to consider this '^ papal aggression." An encyclical 
letter, embodying the results of their deliberations, was 
published in Corfu, in 1848, soon after the synod ad- 
journed. In this document the practice of the Roman 
Church in baptism is characterized as an innovation — 
a departure from the apostolic form, a substitution of 
sprinkling instead of baptism, and as making super- 
fluous the baptism which the Lord delivered to the 
church. In harmony with the testimony of De 
Stourdza and of the ritual of the Greek Church is 
the testimony of Rev. A. IST. Arnold, D. D., formerly 
missionary of the American Baptist Missionary Union 
to Greece. In an article on " Baptism in the Greek 
18 



206 THE ACT OF BAPTISM. 

Church," in the Baptist Quarterly for January, 1870, he 
says : '' The writer has repeatedly seen baptism ad- 
ministered according to the Greek ritual, and in 
every instance it has been a triple immersion. If, 
as may sometimes happen, any little portion of the 
body is not completely submerged when the child is 
placed naked in the font, the priest, by a movement 
of his hand, sends a wave over it. The only instance 
of adult baptism that came within his knowledge was 
that of a converted Jew ; and in his case, the ordinary 
fonts, of course, being too small for the purpose, a tub 
or tank was constructed for the occasion, and placed 
in the church. In the course of more than eleven 
years' residence and missionary service among the 
Greeks, he never heard the slightest intimation of 
any diversity of views or laxity of practice among 
them on the subject of baptism, except on this one 
point : the National Greek Church of Russia has for 
the last two centuries consented to receive converts 
from the Romish Church and Trinitarian Protestants 
without rebaptism." The other sections of the Greek 
Church do not. 

Some travellers have asserted that baptism is per- 
formed in the Greek Church by sprinkling, and they 
have witnessed such an administration of the ordi- 
nance. It should be added, therefore, that a service 
of ablution has a place in the Greek baptismal ritual, 
only it is performed seven days after the baptism. 
The ritual reads as follows : ^' After seven days the 
child is again brought to the church for the ablu- 



THE ACT OF BAPTISM. 207 

tion. After -three short prayers, the priest loosens 
the child's girdle and garment, and uniting the ends 
of them wets them with clean water and sprinkles 
[palvsi] the child, saying, ^Thou hast been justified, 
thou hast been enlightened.' " It is evidently this 
service which these travellers have mistaken for 
baptism. 

A few years ago there was an effort to bring to- 
gether the Greek Church and the Church of Eng- 
land. In a pamphlet published by the Eusso-Greek 
committee, there is an abstract of a conference be- 
tween the Archbishop of Syra, representing the 
Greek Church, and the Bishop of Ely and others, 
representing the Church of England. Concerning 
baptism, there is this record in the pamphlet: 

"Archbishop. — As to the form of baptism. Three- 
fold immersion was the custom of the early church, 
Rom. vi. 4 is only thus explicable. 

" Bishop. — Immersion was the original custom ; 
but possibly on account of the climate, the northern 
nations have exchanged it for affusion. This is the 
case in parts of the Eastern Church, as I^orth Eussia, 
Servia, and Montenegro. The rule in the Eubric of 
the Church of England is that of immersion. 

" AncHBiSHOP.— If affusion is used in Servia, it is 
an abuse. I found the same in several instances in 
Syra, and at once corrected it. 

"Bishop. — We allow that immersion is the most 
ancient and the most correct form, but we do not 
regard the present form as invalid. The form by 



208 THE ACT OF BAPTISM. 

immersion is better than the form by affusion. It 
would be well if it could be restored." 

The Armenian Church a century ago, in the bap- 
tismal service, united immersion and aspersion. At 
what time this custom had its origin we are unable 
to learn. According to an unpublished translation 
of the Armenian ritual by Eev. S. C. Malan, quoted 
in the article on " Baptism " in Smith's Dictionary of 
Christian Antiquities (p. 169), the priest first lets the 
child or catechumen down into the water and buries 
him therein three times, as a figure of Christ's three 
days' burial. Then, taking the child out of the water, 
he thrice pours a handful of water on his head. This 
is also the testimony of Eev. H. G. 0. Dwight, as given 
on page 196. It will be seen that this ritual differs 
from that given by Assemanus, in that the affusion 
follows the immersion. 

In the ritual of the Church of England immersion 
has been recognized throughout this period, though 
the ancient practice has been almost wholly displaced. 
Many have regretted this displacement, and have 
labored earnestly '^ for the retrieving of the use of 
it according to the Eubric of the church ;" but they 
have labored in vain. Baptism by immersion, how- 
ever, occasionally takes place in the Church of Eng- 
land. In an English journUl we read that ^'on Sun- 
day, December 2, 1877, at Christ Church, Wellington, 
Shropshire, the Eev. Mr. Butler, the vicar, at the 
morning service baptized by immersion, in a large 
bath provided for the occasion, the daughter, aged 



THE ACT OF BAPTISM. 209 

eight years, of Dr. Cranage, Principal of the celebrated 
Old Hall School for boys in that town.'^ A recent Lon- 
don paper has this paragraph : ^' A Bacup local jour- 
nal, in reporting the anniversary of the St. Saviour's 
Church schools, remarks, ^In the morning Rev. E. 
Thring baptized by immersion a young man from 
Smithy Bridge. The rite was performed in the bap- 
tistery provided for those churchmen who may con- 
scientiously desire baptism in this mode of its admin- 
istration. Unlike the fonts at many churches, that at 
St. Saviour's Church is suitable for both sjorinkling and 
immersion ; but this is only the second baptism of the 
kind that has been performed in that church that we 
remember." 

In the Protestant Episcopal Church in the United 
States, also, there have been those who have expressed 
a desire to return to the ancient rite of immersion. It 
should be noticed that the American Eubric omits the 
words of the English Eubric, " But if they certify that 
the child is weak, it shall suffice to pour water upon 
it." Unlike the English Eubric, therefore, it does not 
require the immersion of healthy infants. 

In the Presbyterian Church, in the early part of this 
period, according to the testimony of Baxter, pouring 
only was practised. The directions for baptism now 
in use in the Presbyterian churches in the United 
States specify ^^ pouring or sprinkling;" but the 
former has given place to the latter. 

The present attitude of the Presbyterian denomina- 
tion in reference to the act of baptism may be in- 
18* 



210 THE ACT OF BAPTISM. 

ferred from the fact that, in 1876, Eev. J. H. Clark of 
the Lackawanna Presbytery, m Pennsylvania, im- 
mersed an applicant for membership in the church 
of which he was pastor. His presbytery having cen- 
sured the act, he appealed to the Synod of Phila- 
delphia, which after a review of the case, by a major- 
ity of one, accepted the following: ''In view of the 
teachings and principles entering into the doctrine of 
baptism, we judge that the administration of baptism 
by Eev. J. H. Clark in the case excepted to came 
within the possible limits of a permissible administra- 
tion of the rite, and although without any sanction of 
command or fact in sacred Scriptures, yet did not in- 
volve a moral wrong. The mode of administration, 
however, not being accordant with the distinctive 
mode of baptism accepted and appointed by the 
Presbyterian Church, we do approve of the spirit of 
the excejjtion of the Presbytery of Lackawanna, as 
betokening a just, watchful care in the exercise of its 
responsible duties, and adjudge that it should be so in- 
terpreted as giving fraternal counsel, and not as eccle- 
siastical censure.'^ 

In an editorial in the Presbyterian of October 28, 1876, 
a paper published in Philadelphia, occurred the fol- 
lowing in a reference to this case: ''One thing Js evi- 
dent to us, and that is that a change of opinion is 
gradually taking place on this subject. The number 
of men in the Presbyterian ministry who believe that 
immersion is not baptism is increasing." 

Such men there have been among the Congregation- 



THE ACT OF BAPTISM. 211 

alists — at least, a book entitled Immersion not Baptism 
was written and published a few years ago by. a Con- 
gregationalist minister. It should be said, however, 
that while sprinkling has been the rule in the admin- 
istration of baptism in Congregational churches in 
this country from the time of the Pilgrims, there has 
been during the past twenty-five years an increasing 
willingness on the part of many Congregational pas- 
tors to immerse candidates for baptism who look upon 
immersion as the scriptural act. 

In the Methodist Episcopal Church in the United 
States, sprinkling or immersion is practised in admin- 
istering the rite of baptism, according to the prefer- 
ence of the candidate. Those who prefer sprinkling 
are the larger number, while the number of those who 
prefer immersion is constantly growing smaller. 

The Freewill-Baptists in the United States have in- 
sisted on immersion as the only scriptural baptism. At 
their General Conference, held in Providence, E. I., in 
1874, however, it was voted to receive to membership 
persons who, in uniting with other churches, had been 
sprinkled. But this action was revoked, without dis- 
cussion, at the General Conference held at Fairport, 
K Y., in 1877. 

It should be added that there are Baptist churches 
in England in which unimmersed members of other 
evangelical churches are received to membership. 
But in Baptist churches in the United States this is 
never done. The members of these churches hold, 
as their predecessors have held in all the history of 



212 THE ACT OF BAPTISM. 

the denomination in this country, that immersion 
only, into the name of the Father, and of the Son, 
and of the Holy Spirit, is valid baptism, and that 
sprinkling is a substitute for which there is no war- 
rant in the Scripture records. 

GENERAL REVIEW. 

The testimony now presented in reference to the 
act of baptism in the history of the church warrants 
the following statements : 

1. In the New Testament period baptism was ad- 
ministered by immersion, and by immersion only. 

2. In the third century, in Cyprian's letter to Magnus, 
we read for the first time of pouring as a substitute 
for immersion. It was practised, however, in cases 
of necessity only, as when death was thought to be 
impending and the person was unbaptized. It was 
not claimed that such an administration of the rite 
had Scripture authority. 

3. Tertullian is the first witness to trine immersion 
— a practice which had its origin evidently in the 
discussions in reference to the Trinity, and which 
was soon generally recognized in the Christian 
Church, only the Eunomians practising single im- 
mersion until the seventh century, when Gregory the 
Great, and afterward, in 633, the Fourth Council of 
Toledo, sanctioned single immersion in Spain. 

4. In other parts of Christendom trine immersion 
held its place in the seventh and eighth centuries. 
In the ninth century, in order to prevent a schism, 



THE ACT OF BAPTISM. 213 

the Council of Worms reaffirmed the decision of the 
Fourth Toledo Council. With this exception, and 
the exception of the cases of supposed necessity, 
baptism, until the thirteenth century, was generally 
trine immersion. 

5. Thomas Aquinas, who died near the close of the 
thirteenth century, was the first, so far as we can 
learn, to justify sprinkling or pouring as New Tes- 
tament baptism. 

6. At the beginning of the fourteenth century adult 
baptism had given place almost wholly to infant bap- 
tism ; and in some localities, at this time, pouring had 
become so common that at the Council of Ravenna, 
in 1311, pouring and immersion were declared to be 
equally valid. 

7. In the Greek Church, and in many places in the 
Roman Church, the ancient practice of immersion 
was still retained. In England, at the opening of the 
sixteenth century, immersion was the rule ; while in 
Germany, except in the northern part, sprinkling or 
pouring had superseded the earlier form. 

8. In 1525, on the part of some of the Anabaptists 
of Switzerland, there was a return to immersion, and 
the older Protestant liturgies gave the preference to 
the primitive form. But Calvin threw the weight of 
his influence in favor of sprinkling, and the English 
and Scotch exiles, who had adopted the practice of 
the Genevan Church, introduced the change on their 
return from the Continent, and immersion gradually 
disappeared. In the Westminster Assembly, in 1644, 



214 THE ACT OF BAPTISM. 

by a very close vote, all reference to immersion was 
omitted in the Directory for Public Worship. Since 
then, in the Presbyterian Church, sprinkling has 
been the rule, to which, at the present time, there 
is hardly an exception. 

9. Since the sixteenth century, in the Church of 
England, immersion has been less and less observed, 
though the ritual has remained unchanged and still 
requires the ancient form, unless it shall be certified 
that the child is weak. But in the Church of Eng- 
land and in the Protestant Episcopal Church in this 
country, earnest desire has been expressed by some 
for a return to immersion. 

10. In the Greek Church there has been no change 
in the form of baptism, and trine immersion is still 
required. In the Homan Church, after the fourteenth 
century, pouring more and more became the rule, 
and now knows no exception, except at Milan. 

11. In the Armenian Church, during the past cen- 
tury, immersion and pouring have been united in the 
administration of baptism. 

12. The appearance of the Baptists in England in 
the seventeenth century was a protest against the 
change from immersion to sprinkUng. In this they 
have been followed by several minor religious bodies, 
while in some others there is an increased willingness 
to practise immersion. In the Methodist Episcopal 
Church, however, in w^hich both sprinkling and im- 
mersion are allowed, the latter is more and more 
giving place to the former. 



NOTES. 



^See also Schneckenburger, Ueber das Alter der jild. Prose- 
lytentaufe, Berlin, 1828, and especially an article by Prof. 
C. H. Toy in The Baptist Quarterly for July, 1872. 

^ In their first London edition, Liddell & Scott gave the 
following definition of baptizein: I. To dip repeatedly, dip 
under, to bathe, to steep, ivet, to pour upon, drench. XL 2b dip 
a vessel, to draw water. III. To baptize. The first American 
edition followed literally the first English edition. In the 
second English edition, instead of to dip under, we find to sinky 
referring to ships ; w^hile to steep, wet, pour upon, drench, are 
omitted. The second American edition conformed to the 
second English edition, and in none of the subsequent edi- 
tions have these words reappeared. 

3 BaTTTi^G)^ f. aco, to dip in or under water. Aristoph. ^iAcdv 1 ; 
of ships, to sink them. Polyb. 2, 51, 6, etc. : kjidKTLoav rrjv 
ttoAlv^ metaph. of the crowds who flocked into Jerusalem at 
the time of the siege, Joseph. B. J. 4, 3, 3. Pass, wr ek tov 
jifijiaiTTiGdai ava Trveovac. Hippocr. 5, 242 (Litre) : to bathe. 
Eubul. '^avc>uc. I. metaph., j^sf^arrTCGjuivoi,, soaked in wine; 
Lat., vino madidi, Plut. Symp. 176 B ; ocplf/uaGi jSeB., over 
head and ears in debt, Plut. Galb. 21 ; yvovg l3aTrTtC6^a£vov to 
f-LSLpcLKLov, scciug him drowned with questions, Heind. Plat. 
Enthyd. 177 D. II. ^Ld7aiQ /5. e/c . . . Kparf/pov^ to draw 
wine from bowls in cups (of course by dipping them), Plut. 
Alex. 67 ; cf. paTTTD, I. 3. III. To baptize, N. t., Eccl. Lid- 
dell & Scott's Greek-English Lexicon, sixth English ed., 1875. 

^ BaTTTiCo), f. iGG)^ aor. 1 ^jiaiTTLGa, ptcp. pf pass. fSsf^aTrrm- 
/Lievog, aor. 1 pass. kfSaKTiGdrjv^ fut. 1 pass. SaiTTidijGo/j.ai,^ aor. 1 
mid. el^a7rTLGdju.7]v (frequentative from jScltttco, as l3a?Ju'^G) from 
l3d/JiG)) ; so in Plat., Polyb., Diod., Strab., Joseph., Plut., and 
others. I. (1.) To immerse repeatedly, to immerse, to submerge 
(of sunken ships, Pol. 1, 51, 6 ; 8, 8, 4; of animals, Diod. 1, 
36), (2.) To bathe, lave, cleanse with water by immersion or 

215 



216 NOTES. 

submersion ; mid. and aor. 1 pass, to lave myself; so Mark vii. 
4, Luke xi. 38; (2 Kings v. 14: ej3a7rrL(jaTo kv rcj 'lop6dvri = 
l^tD ; Lev. xxxiv. 27 ; Judith xii. 8). (3.) To overwhelm, as 
I6i,6rag ralg eLG(popcdg^ Diod. I, 73 ; b(p%7}p.aaL, Plut. Galba 21 ; 
TT) avfx^opg pepanrcajLtevog, Heliod. ^th. 2*, 3 ; and simply to 
inflict on one severe and great abundant calamities ; ajSaTrrcaav 
rrjv tt6?uVj Jos. B. Jud. 4, 3,3 ; y dvofiia fxe PaTrriaei^ LXX. Jes. 
21, 4 ; hence panriC^eadai j3d7TTiG/Lia (comp. Win, p. 201 ; comp. 
Aoveadat to lovrpov^ JEl. H. A. 3, 42) ; to he submerged with calam- 
itiesy of those upon whom they are inflicted to be borne. Matt. 
XX. 22 f., Mark x. 38 f., Luke xii. 50 (comp. the German 
phrase etwas auszubaden haben, and phrases which are properly 
used of those who wade through rivers of water : £oc rov 
TzavTCdv ol Tre^ol l3a7rrL(^6juevoL Sie^atvov^ Pol. 3, 72, 4). 11. In 
the New Testament it is used especially of the solemn rite of 
holy bathing, first instituted by John the Baptist, afterward 
received by Christians as a command of Christ, and accom- 
modated to the genius and nature of his religion (see under 
ftdiTTLGjua) — that is, immersion in water, so performed that it 
might be a sign of sins and guilt washed away, received by 
those who, influenced by a desire for salvation, wished to be 
admitted to the benefits of the Messianic kingdom, (a) Ab- 
solutely, to administer the rite of holy bathing, to baptize; Vul- 
gate, tingo, tingus (Tertull.) ; Mark i. 4 ; John i. 25, 28 ; iii. 22 
f,, 26; iv. 2; X. 40; 1 Cor. i. 17; with corresponding noun 
TO (^dTTTLG/bia, Acts xix. 4 ; 6 paTZTLC,o)v, substantive 6 paTTTLaTrjt:^ 
Mark vi. 14 ; Tivd, John iv. 1 ; Acts viii. 38 ; 1 Cor. i. 14, 16. 
Pass., to be baptized, Matt. iii. 13 f., 16 ; Mark xvi. 16 ; Luke 
iii. 21 ; Acts ii. 41 ; viit. 12, 13 ; x. 47 ; xvi. 15 ; 1 Cor. i. 15 
(Lachm. Tischdf ) ; x. 2 (Lachm.). Pass, in a reflexive sense, 
to desire to be baptized, to receive baptism, Luke vii. 30 ; Acts 
ii. 38 ; ix. 18 ; xvi. 33: xviii. 8; xxii. 16 ; also correspond- 
ing noun TO pdrrTLG/xa, Luke vii. 29 ; 1 aor. mid., 1 Cor. x. 2 
(Lachm. ef^arcTLodriGav) -^ Acts xxii. 16; followed by the da- 
tive of the substance in which the immersion is performed, 
v(SaTL, see below. (6) With prepositions, (aa) elg, denoting 
the material into which one is immersed: dg tov 'l6pddv?/v, 
Mark i. 9. Denoting the end: elg /LLSTdvoiav, that one is pledged 
to amendment of character, Matt. iii. 11 ; £k to ^ludvvov jSaw- 
TLGjua, that he is pledged to duties which are imposed by the 
baptism of John, Acts xix. 3 ; elg bvofid tlvoc, professing the 
name (see under bvopa) of some one whom we follow as a 
leader. Matt, xxviii. 19; Acts viii. 16; xix. 5 ; 1 Cor. i. 13, 
15 ; elg d(pEGLv djuapTcuv, seeking the remission of sins. Acts ii. 



NOTES. 217 

38 ; etc rov Momyv, that they should follow Moses as a leader, 
1 Cor. X. 2. Denoting the effect : elc ev cro/za^ by baptism to 
bind together into one body, 1 Cor. xii. 13 ; elg Xpiorov^ elg 
Tov Oavarov avrov^ by baptism to bring about union with 
Christ, union with death encountered by him, in which union 
we became dead to sin, Gal. iii. 27 ; Eom. vi. 5. (bb) ev, with 
the dative of the substance into which one is immersed, h tg> 
^lopddv?/, Mark i. 5 ; ev t(^ vdarc, John i. 31 (Lachm. ev vd. ; 
but compare Meyer) ; of that with which any one baptizes : 
ev vdari.. Matt. iii. 11 ; Mark i. 8; John i. 25, 31 (Lachm.), 
33 ; comp. Bttm. ntl. Gr., p. 158, 10 ; with simple dative, 
vdart^ Luke iii. 16; xi. 16 ; Acts i. 5; ev Trvevfiart, to imbue 
largely with the Holy Spirit (according to the same figure by 
which his abundant bestowment is called a 'pouring out), Matt, 
iii. 11 ; Mark i. 8 ; Luke iii. 16 ; John i. 33 ; Acts i. 5 ; xi. 
16; also nal irvpi (those who do not receive him), to over- 
whelm with fire — that is, to punish with the severest torments 
of hell. Matt. iii. 11 ; ev bvouart rov Kvplov, with the author- 
ity of the Lord, Acts x. 48. (cc) Pass. eTvl rcj ovouarL 'Itjuov 
XpiGTov, trusting in the name of Jesus Christ— that is, so that 
he rests his hope in him. Acts ii. 38. (dd) virep ro)v veKpojv, 
for the dead — that is, for giving eternal salvation to them, so 
that we submit to baptism in their place, 1 Cor. xv. 29 ; com- 
pare especially Neander on this passage, Riickert Progr. con- 
cerning this passage Jen., 1847 ; Paret. in Ewald, Jahrb. d. 
Bibl. Wissenschaft., ix. p. 247. 

BaTTTiofia, immersion, submersion — 1. trop. of calamities and 
afflictions by which one is overwhelmed on all sides. ... 2. 
Of John^s baptism, that rite of purification by which men, 
having confessed their sins, were bound to a reformation of 
character, obtained the remission of their sins previously com- 
mitted, and would soon become worthy of the benefits of the 
coming Messianic kingdom. ... 3. Of Christian baptism : 
according to the apostolic conception, this is the rite of holy 
submersion commanded by Christ, by which men, having 
confessed their sins and professed the faith which they have 
in Christ, are regenerated by the Holy Spirit to a new life, 
come into the fellowship of Christ and the church, 1 Cor. xii. 
13, and are made partakers of eternal salvation, Eph. iv. 5. 
C. L. W. Grimm's edition of Wilke's Neiu Testament Greeky 
1868. 

5 BaiTTil^G), LGo) ; (jSaTrTG)), to dip, to immerse; to sink, Pindar's 
af^aTTTLGTog shows the antiquity of this verb. Aristopon 
(Comic). Philomid. Pseud-J/c/6. (Bergk, p. 473), riva kv- 

19 



218 J^-OTES. 

• 

fiacL ttSvtov. Heron 192, -aBat elq to vScjp, Polyh. 1, 51, 6 ; 

3, 72, 4 ; 5, 47, 2 ; 8, 8, 4 ; 16, 6, 2. Dioc^. 16, 80. Strah. 6, 
2, 9; 12, 2, 4; 14, 3, 9. Jos. Ant. 4, 4, 6, ttjq rUpag ravrrig 
elc TT/v TTyyrfv ; 9, 10, 2, -(jdac ; 15, 3, 3. B. J. 3, 8, 5 ; 1, 22, 2, 
'(jdac ev Tf) KoAvjufiTjdpa ; 2, 20, 1. Vit. 3. Hermes Tr., Poem 
35, 16, TLva elg rc^ 36, 4 '^l^anriaavTo rov voog^ in mind, 
Epict. Frag. 14 -(jdat, to be drowned, as the effect of sinking. 
Piut. I. 731, D ; 702, C ^id}^aig ... . kn ttlQcov jieydTiGiv^ by dip- 
ping them. II. 820, C 914, D, rbv A(6vv(jov rrpbg ttjv ddXaaaav' 
166, A, rivd elg tc, 971, B, rd dyyeia-^ 990, D, eavrbv etq t?)v 
KcjTrat 6a Xl/llvtjv. Lucian. I. 157 ; II. 107. Poll. 1, 114 ; 124. 
Clem. A. II. 640, C -odat, to sink. Dion. 0. 37, 58, 3. Joann. 
Mosch. 2900, A -odac euc Tpax??^ov. Tropically: EiibuL 
(Comic), Nausic, to afflict. Euenus 2, 5, p. 474 (Bergk.) 
Plat. Euth. 277, D ; Conv. 176, B, l3e[3a7TTiajuevog ; L. madidus, 
soaked in liquor, intoxicated. Sept. Esai. 21, 4. Diod. 1, 73. 
Philon. 1, 91, 10 ; 224, 30, avf^popalc rrjv ipvxvv ; II. 478, 25 
^odai, to be drunk ; 647, 5. Jos. Ant. 10, 9, 4. B. J. 4, 3, 3, 
r7]v iroALv, like a ship. Plut. II. 9, B ; 593, F ; 656, D ; 975, 
C -LOjievoQ^ intoxicated ; E 1062, C IlevTaKLGxi''^i(-ov jLLvpcddcjv 
b(l)?.7/fLa(jt l3e/3a7TTLa/uevoVj cere alieno oppressum. Just. Tryph. 
86, p. 681, C 'BepanrLGfievovg ralg jSapvrdraig dfiaprlatc. Lu- 
cian. III. 81. Sibyll. 5, 478, of the setting sun. Aquil., Job 
ix. 31, £v rhacpdopg. Clem. A. 1, 57, A 'Ayvoia j3£f^a7TTtG/Ltevog^ 
sunk in ignorance; 421, A -aOac elg vttvov. Ploiin. I. 70, 1, 
'QaTTrtadelQ 7] voaoiq, 7] iidycdv rexvatg', 155, £v rcjGUjuari. PasiL 
IV. 996, D. Theod. IIL 1148, A. 

2. Mid. PaTTTL^o^uai,, to perform ablution, to bathe. Sept. Reg. 

4, 5, 13 ; Judith xii. 7 ; Sie. 31, 30 -(jOat dirb vsKpov (Lev. xi. 
25, seq.; Num. xix. 18, seq.). Marc. 7, 4. Luc. 11, 38. Just, 
Tryph. 46. Clem.^ A. I. 1184, B ; 1352, C (Lev. xv. 18) ; II. 
649, C -odai Tolg ddupvoi^ bathed in tears. 

3. To plunge a knife. Jos. B. J. 2, 18, 4, E^- t7)v eavrov 
o(bayrjv hjidnTLGe to ^'k^oq. Galen. X. 150, E, E, of surgical 
instruments. Pseudo-PZzi^. Vit. Hom. 1091, B. 

4. Baptizo, mergo, mergito, lingo or tinc/uo, to baptize. N. T. 
passim. Ignat. 713, B. Jmt. Trvph. 29. Tertull. I. 1207, A; 
1812, A, B; 1214, A; IL 964,'' A. Theod. Her, 1368, A. 
Basil. IV. 129, B. Const. Apost. 7, 25 ; 8, 37, 6 PaTTTtCouevog^ 
candidate for baptism. Can. Apost. 47, aviodev = dvaf^aKTl^ecv, 
Theod. IV. 420, B. [Porph. Adm. 149, 9, ,3a7TTi(j,uevog ^ fje- 
(iaizTiGfievog. There is no evidence that Luke and Paul and 
the other writers of the New Testament put upon this verb 
meanings not recognized by the Greeks.] E. A. Sophocles' 



NOTES. 219 

Greek Lexicon of the Roman and Byzantine Penods, Boston, 
1870. 

^ His definition is very full : BairTc^G)^ aor. 1 Pass. ejSairTia- 
6j]v ; aor. 1 mid. kf^aTTTiGdjUTjv, only in Acts xxii. 16 ; 1 Cor. x. 
2; immerse, submerge ; often in later Gk. Pint, de superst. 166, 
A, pdiTTioov aeavTov elg -d-dlaooav, LXX. once = ^3CD? 2 Kings 
V. 14 : EjSaiTTlaaTo kv tgj 'lopddvri. Metaphor., e. g. Plut. Galb. 
21 : bcblriiiaoL pepaTTTiaixevog ; of. Isa. xxi. 4 : y dvo/Lcia fie [3aK- 

The peculiar New Testament and Christian use for the 
designation of immersion, submersion for a religious purpose = 
baptize, John i. 25 : ri ovv jSaTTTL^erg, may be safely traced 
back to the Levitical washings, Hebr. 7n"), Lev. xiv. 8, 9 ; 
XV. 5, 6, 7. 8, 10, 11, 16, 18, 21^; 22, 27 ; xvii. 15 ; xv. 13 ; xvi. 
4, 24, 26, 28; Num. xix. 7, 19; Ex. xix.lO; xxix.4; xl. 12, 
for which LXX. = Aoi)ecr^a£ ; cf. Acts xxii. 16: pdnrLcai kol 
anolovoac rdq djuaprtag gov. For according to Mark vii. 4 ; 
Luke xi. 38 ; Heb. ix. 10 ; Ecclus. 34, 10 : jSaTrri^ojuevuc dnb 
veKpov, jSaTTTL^eLv appears to have been at that time the tech- 
nical term for these washings ; cf. Matt. xv. 2 : viTrreGdac, for 
which Mark vii. 4 has (^airrL^eG'&ai.. (Out of these washings 
certainly arose the baptism of proselytes, which, according to 
the testimonies as to its age, cannot have suggested the New 
Testament (^aiTri^ecv. Yid. Schneckenburger, Ueber das Alter 
der jUdischen Proselytentaufe, 1828 ; Winer, Realivbrt s. v. Pros- 
elyten : " Josephus, Philo, and the older Targumists never 
allude to the baptism of proselytes, properly so termed — a 
baptism which was deemed as essential as circumcision — 
although they had frequent opportunities of doing so." — 
Leyrer in Herzog's Pealencyclopcedie, 12, 242 fF.) As the 
terms . /3£0, H v^DD were used in post-biblical Hebrew, rather 
than the Biblical word f H^l, to denote these washings, and 
the former had already been rendered pdirrscg by the LXX. 
(vid. supra), it is intelligible enough how this use arose. Cf. 
2 Kings V. 10, where, v. 14, [3a7r-i(^eLv, Expressions like Isa. 
i. 1 6, and prophecies like Ezra xxxvi. 25 ; xxxvii. 23 if. ; 
Zech. xiii. 1 were suggested by the Levitical washings. These 
washings again and the prophecies in question are connected 
with the purification which followed on and completed the act 
of expiation or cleansing from sin ; cf s. v. fca^apll^co, Kad^apccr- 
lioQ ; cf. Num. viii. 5-22; Lev. xiii. 14; Ex. xix. 14; also 1 
John V. 6: ovrdg kanv 6 eAT&dv 6l' vdaroc Kal alfiarog^ k.t.2.' 
Heb. x 22, 23 : l^epavriGfihoi rag KapcViag dirb Gvvei6?jG£u^ ttov?^- 
pdg Kol XeXovjuivoi to au^a vdari, KaS^apcj, This is the reason 

19* 



220 NOTES. 

also why PaTzri^Eiv in itself was not a thing unknown to the 
Jews, and why they did not consider it right for every one to 
come forward as John the Baptist did, John i. 25. For what 
was unusual in John was that he performed the (SaTrTi^etv on 
others, whereas the law required such lustrations to be accom- 
plished by every one for himself. His was an act which only 
had a parallel in Lev. viii. 6, and could not but call to mind 
the prophecies in question ; and indeed the Rabbis testify (vid. 
Lightfoot, Horae Hebr. in John i. 25) that corresponding ex- 
pectations were entertained, e. g., concerning the future of 
Elias. Kimchi, on Zech. ix. 6, says : '' tradunt Rabbini : 
Elias purificabit nothos eosque restituet congregationi." 

By jSaiTTL^ecv^ therefore, we must understand a washing 
which, like that of the theocratic washings and purifications, 
is designed to purge away sin. Cf. John iii. 25 fF., where both 
the baptism of Jesus and that of John are included under the 
idea of Kad-apia^og. Hence Matt. iii. 6 : ajSaTTTl^ovro — e^ojuo- 
7ioyoviievoL tclq djuaprlac, avrov ; Mark i. 4 : eyhero 'ludvvrjg 6 
jSaTTTtCov ev ry kprjiicj KTjpvaaov j3d7rTC(j/j.a jueravolag elc CKpeatv 
dfiapTLcbv. Cf. Luke iii. 3 ; Acts ii. 38 : jSaTrrKj'&yTO) eKaaroc 
vju,a)v — elg d(t)Eaiv dfiapricov ; Acts xxii. 16 : PaizTiaai Kal dno- 
Aovaat rdc djuapriac oov ; 1 Pet. iii. 21, vid. s. v. ^dTTTLOfia. So 
far, therefore, there is no difference between the baptism of 
John and Christian baptism, as both aim at the dcfieoLg dju. 
The expression paTTrii^o vjudc h vSarc etc jLterdvo/.av, Matt. iii. 
11, means nothing more than Mark i. 4: jSaTrriafia jueravolag 
elg d^ecjtv dfiapncov^ and Acts ii. 38 : Meravoycjare Kal /^aTrrta- 
'&7JTU, k.tX, vid. supra. Not as though fierdvoLa were to be 
worked by this baptism in the place of (KpEOLQ^ but cKpeaig can- 
not be without jLterGvoia-j without which also no one can enter 
the kingdom of heaven ; it is required too of all who come to 
baptism, Matt. iii. 2; viii.; Acts ii. 38; it remains accord- 
ingly the distinctive characteristic of those who are baptized 
for the remission of sins. To bring about such [lerdvoLa^ John 
appeared iSaTrrli^uv ev vdarc ; and the expression in Matt. iii. 
11 is selected instead of elg dcbeoLv dfi. in view vs. 7, 8. The 
expression implies notwithstanding that there is a distinction 
between the baptism of John and that of the Messianic 
church, in which /uerdvoia is appropriated by Triarig. The 
baptism of John is styled Kaf, £^., the jSaTTTtG/ua /usTdvotag in 
Mark i. 4 ; Luke iii. 3 ; Acts xiii. 24 ; xix. 4 ; we might ac- 
cordingly designate Christian baptism jSairnGjua Trtorecjg, coll. 
Acts xix. 4, 5 : 'Icodvvrjg juev epdirrcaev (SaTTTia/Lta jusravoiag^ rC) 
/icip Aeyuv eig tov epx^/^-svov fie'f avrbv Iva TTicTevcuGLVj rovr' 



NOTES. 221 

eariv elg rbv Iv. anovaavreQ 6e kj^aTTTio'&rjGav elq to ovofxa rov 
Kvpiov Iv., Acts viii. 12, 13. The difference lies, however, not 
in the ISaTrrl^eLv^ which was in all cases a washing unto purifi- 
cation from sin, but in the temporal relation thereof to Jesus 
Christ. For all depends on what is had in view at the im- 
mersion or washing; Acts xix. 3: elg "^"^ ovv elSairTla^r/Te; ol 
6e elrcav' elg to 'ludvvov (^dnTcafia-^ v. 5: epaTTTLad-r/aav elg to 
bvofia Tov Kvpiov lii.; 1 Cor. i. 13 : rj elg to ovojua llav?.ov k(3aTr- 
TiG'&TjTe ; V. 15 : Iva fi?] tlq elnt] otl eIq to kjuov dvo/ua kfiaTZTiG- 
tS^tjte j X. 2 : Trdvireg eig tov Mcovafjv ejSaTrTiGavTOj on which cf. 
Ex. xiv. 31 : pl:i! Hi^D^^ •np^:^ -irp^^^A. What is in ques- 
tion is a relation into which the candidates for baptism are to 
be brought ; as also in the case of ek fJ,eTdvoiav^ elg d^eoLV djuap- 
TicjVj etc £v GojLca k(ianTLO"&7jfieVj 1 Cor. xii. 13 — expressions 
which differ from those previously mentioned only as the 
relation to a person differs from that to a thing. Elc is inva- 
riably used in an ideal sense. That the local force of the 
preposition must not be pressed as though it ought to be 
explained in analogy with Mark i. 9 — ef3aKTLc>^7j viro 'lodvvov 
elg TOV 'lopSdvTjv — is plain from the expressions last adduced, 
especially from 1 Cor. x. 2: rrdvTeg elg tov Movgtjv ejSaTTTcaavTo 
kv T?} ve(p£?irj nal ev ttj -d-aTvdaay ; Matt. iii. 11 : ev vSaTc elg jU-CTd- 
voiav, A complete explanation is thus furnished of Rom. vi. 
3, 4 : oGoi- £l3anTLG^?]/bL£v elg Xv Iv^ elg tov (pdvaTov avTov k^aiv- 
TLG-d-rj^ev GvveTddTjjLtev ovv avTU) did tov jSaTrTiGjuaTog elg tov 'ddv- 
GTov, Further conjoined wdth elg in Matt, xxviii. 19 : elg to 
bvofia tov TcaTpbg nal tov vlov koI tov dyiov Trve u/iaTog ; Gal. iii. 
37 : oGoc elg Xv e(iaiTTiG'&T]Te^ X.v evedvGao'&e ; Acts viii. 16 : elg 
TO bvofia TOV Kvpiov Iv. The other connections also — em t(j 
ovojiaTL Iv, Acts ii. 38; kv tg) bv tov nvpiov^ Acts x. 48 — in 
which the word occurs, are favorable to this explanation, so 
far as they show that what the word was designed to indicate 
was; so far as elg was used, the relation into which the bap- 
tized were placed ; so far as knl and kv were used, the basis or 
ground on which baptism was administered. The jSaTTTi- 
C,eG'&aL vTvep tov fieupcjv in 1 Cor. xv. 29 is a baptism on account 
of the dead ; vrrep assigns the motive, as often in Prof and 
N. T. Greek ; cf Rom. xv. 8.^ Plat. Conviv. 208, D : virkp 
dpeTfjg d-&avdTov koI ToiavTTjg So^yg eim/ieovg ndvTeg rrdvTa Troi" 
ovGiv. It is not said that the baptism was for the advantage 
of the dead, but that the dead — so far, namely, as they will rise 
again — give the living occasion to be baptized ; cf Acts xvii. 
32 ; that those who have undergone baptism for such a rea- 
son have no hope {ji tzoltjgovglv)^ and have therefore been 

19* 



222 NOTES. 

baptized in vain {ri kol jSaTrd^ovrai) if the dead do not rise 
at all. BaTTTtl^eGTS-at vrcep rcov veKpuv is parallel, therefore, 
with ri liOL 7]^elg Kcvdwevojuev (v. 30), el veKpol ova kyeipovraCj 
vs. 29, 32. 

Metaphorical use of jSaTrril^eiv in Matt. iii. 11 : paTrr. h 
TTvevjiaTi dycG) ndl izvpi opp. tv vdarc Etg fcerdvocav ; cf. Luke iii. 
16 ; John i. 33. That the meaning " wash unto purification 
from sin " is metaphorical, and not that of '' immerse," is clear 
from the contraposition of h vd. and ev ttv.^ by which the two 
baptisms are distinguished from each other. Both in the case 
of John and of the Messiah the question was one of washing 
for purification from sin, which the former effected by means 
of water, the latter by means of the Holy Spirit and fire ; cf. 
Ezra xxxvi. 25-27 ; Mai. iii. 2, 3 ; Isa. vi. 6, 7. (It makes no 
material difference whether h be taken locally or instrument- 
ally : in the one case ISaTTril^ELv retains firmly the idea of an 
immersion ; in the other case, of a washing, a streaming over.) 
No distinction is drawn between the baptism which Christ 
adopted from John and transmitted to his disciples and 
John's own baptism ; it is only said what Messiah's work is 
in relation to John's ; cf. Acts i. 5. It follows, however (coll. 
Acts ii. 38) that the baptism enjoined by Christ, not pointing 
to something future, but to something present (Acts xix. 4, 5), 
must have conjoined with the use of water, the element of 
which John had opened up the prospect; in other words, 
that it was a baptism ev vdart not irvevjuari or nvpi ; cf. John 
iii. 5. 

The use of the word in Luke xii. 50 — jSaTrrtajua 6e Ix^ /?a7r- 
Tiad-yvac ; Mark x. 38, 39 : ro (^dTTTtajLLa b eyco j3aTTTl^ofiaL (Sair- 
TLo^Tjoeo^e — was probably suggested by O. T. expressions like 
Ps. Ixix. 2, 3, 15, 16 ; xlii. 7 ; cxxiv. 4, 5 ; clxiv. 7 ; Isa. xliii. 
2 ; cf. Apoc. xii. 15, not by its employment in the sense to 
baptize for purification from sin, in opposition to Mark x. 39, 
as Theophyl. on Matt. xx. 22 — jSairTtajua bvofzd^ec rbv ^dvarov 
avTov, cjQ Ka^apTiK.bv bvra irdvTov y/ucjv — assumes. The active 
and passive occur in Matt. iii. 11, 13, 14, 16 ; xxviii. 19 ; 
Mark i.4, 8; vi. 14; x. 38, 39; xvi. 16; Luke iii. 16; John 
i. 25, 26, 28, 31, 33 ; iii. 22, 23, 26 ; iv. 1, 2 ; x. 40 ; Acts i. 5 ; 
viii. 16, 36, 38; x. 47, 48; xi. 16; xix. 3, 4; Kom. vi. 3 ; 1 
Cor. i. 13-17 ; xii. 13 ; Gal. iii. 27. The middle = let one's self 
be baptized; with the aor. 1 both pass, and mid. (cf Kriiger, 
? 52, 6, 1, 4 ; cf. Matt. iii. 13, 14 ; Mark x. 38, 39 ; xvi. 16 ; 
Luke xi. 38, for the notion that in this case the middle is 
properly a mid. passive, and that the verbs in question, owing 



NOTES. 223 

to the affinity between this meaning and that of the passive, 
hover between the pass, and mid. aor. ; Acts xxii, 16 ; 1 Cor. 
X. 2), Matt. iii. 6 ; Mark i. 5, 9 ; Luke iii. 7, 12, 21 ; vii. 29, 
30; xii. 50; John iii. 23; Acts ii. 38, 41 ; viii. 12, 13;^ xvi. 
15, 33 ; xviii. 8 ; xxii. 16 ; 1 Cor. x. 2 (where L. reads e/^aTr- 
rlc'&rjoav instead of epaTTriaavro, the mid. to be explained 
with a regard to Ex. xiv. 31) ; 1 Cor. xv. 29. Cremer's Biblico- 
Theological Lexicon of N. T. Greek, Edinburgh, 1872. 

^ See Cunningham's Dissertation on the Epistles of St. Bar- 
nabas, Hulsean Lectures for 1874. 

^ " "Otl T/fielg fiev Karajiaivo^ev elg to vScjp yefiovreg dfiapncov Kal 
f)vnov, Kal uvajSalvofiev Kapiro^opovvTeg kv rrj Kapdia rbv ^ojSov, Kal 
rrjv klmda elg rov 'Irjoovv Ix^vreg kv rC) irvevfxaTL." 

^""EneiTa uyovraL v(j)' TjfxcJv ev&a vdup korl, Kal Tponov uvayjUEvvrj- 
CEoyg ov Kal rjfielq avrol aveyevvTj'd-Tjfiev, avayevvuvrac. Ett' bvouarog 
yap Tov TLarpog tCjv blcov Kat AeonoTe Qeoi), Kal rov 'ZoTjjpog r^fxcbv 
'lyoov XpLGTOv, Kal RvevfiaTOc 'Aycov to kv tC) vdan totc AovTpbv 

TTOlOVVTaL.^' 

^0 ^'Descenderunt igitur in aquam cum illis etiterum ascend- 
erunt. Sed hi vivi descenderunt ; at illi qui fuerunt ante 
defuncti mortui quid em descenderunt, sed vivi ascenderunt." 

11 '^ Kal ejSaTTTLoaTO (^rjolv kv tg) lopdavrj kiTTaKtg. Ov fiaTrjv irakai 
JSacfzav "keirpog 0)v jSaiTTLO'&elg eKa-&alpeT0,' aXk^ elg evdet^iv rj^eTEpav* 
ov Xenpol bvTeg kp Talg dfzapTlatg dia tov dyiov vdaTog, k.t.T^.'" 

^^"Lex enim tinguendi imposita est, et forma prsescripta. 
Ite, inquit, docete nationes, tinguentes eas in nomine Patris et 
Filii et Spiritus Sancti (Matt, xxviii. 19). Huic legi coUata 
definitio ilia : nisi quis renatus fuerit ex aqua et Spiritu, non 
intrabit in regnum coelorum (John iii. 5), obstrinxit fidem ad 
Baptismi. Itaque omnes exinde credentes tinguebantur. 
Tunc et Paulus ubi credidit, tinctus est (Acts ix. 6). Et hoc 
est quod Dominus in ilia plaga orbationis prseceperat : ex- 
surge, dicens, et introi Damascum (ibidem), illic tibi demon- 
strabitur quid debeas agere, scilicet tingui, quod solum ei 
dereat." 

^•' " Quoniam tanta simplicitate, sine pompa, sine apparatu 
novo aliquo, denique sine sumptu homo in aqua demissus, 
et inter pauca verba tinctus." 

^^ '' Et novissime mandans ut tinguerunt in Patrem et Filium 
et Spiritum Sanctum, non in unum. Nam nee semel, sed ter, 
ad singula nomina in personas singulas tinguimur." 

^^ " Denique, ut a baptismate ingrediar, aquam adituri, ibi, 



224 NOTES. 

sed et aliquanto prius in ecclesia sub antistitis manu contes- 
tamur nos renuntiare diabolOj et pompse, et angelis ejus: de- 
hinc ter mergitamur amplius aliquid respondentes, quam 
Dominus in Evangelic determinavit/' 

16 u ]s^Qi}a distinctio est, mari quis an stagno, flumine an fonte, 
lacu an alveo, diluatur, nee quidquam refert inter eos quos 
Joannes in Jordane, et quos Petrus in Tiberi tinxit." 

1"^ " EMec, ayaTTr)T€ ircjg TrpoeiTrev 6 npo^ijrrjg to tov f^aTzriafiarog 
K.a'd-dpGLOv. yap KuralSaivcjv fxerd Triarecjg elg to Tfjo, avayevvf)- 
aeog 7\,ovTpbv 6 tar do get at tC) TzovjjpG)^ ovvTaoaeTaL 6e tgj XptGTG)' 
arrapvelTai tov ex^pdv^ ojuoAoyel 6e to ■d-ebv elvat tov 'XpccjTov' 
aTTodvETac T7)v dov/.siaVj kvdveTat 6e ttjv vlo-^eaiav^ avepx^Tac aTzb 
TOV l3aTrTLG/LiaTog ^.aairpog og 6 7]7uog^ aTzaGTpdTTTov Tag Tijg 6iKaL- 
oGvvTjg duTlvag' to de iieycGTOv^ dveiGiv vlog -dsov nal GvyfiAT/povojuog 

XpiGTOvJ^ 

18 a ()^j-(jg f^Q^i -j-^ ^^^ TQy ySaTog XovTpbVj GVjul3o?iOV Tvyxavov 
Ka-d-aplov ipvx^g rcdvTa pvirov drrb Kanlag aTT07T7\,vvo^evr]g.^^ 

^^ " Dominus post resurrectionem mittens apostolos mandat 
et dixit: Data est mihi omnis potestas in coelo et in terra. 
Ite ergo et docete gentes omnes, tingentes eos in nomine Pa- 
tris et Filii et Spiritus Sancti, docentes eos observare omnia 
qusecunque prsecepi vobis.'' 

2° "Namsinon mentitur apostolus dicens, quotquot in Christo 
tincti estis, Christum induistis ; utique qui illic in Christo 
baptizatus est, induit Christum." 

^^ '^ In sacramentis salutaribus, necessitate cogente et Deo in- 
dulgentiam suam largiente, totum credentibus conferunt di- 
vina compendia. Nee quemquam morere debet quod aspergi 
vel perfundi videntur segri cum gratiam dominicam conse- 
quunter, quando Scriptura Sancta per Ezechielem prophetam 
loquatur, et dicat. . . . Unde apparet, aspersionem quoque 
aquae instar salutaris lavacri obtinere ; et quando hsec in 
ecclesia fiunt, ubi sit et accipientis et dantis fides integra, 
stare omnino et consummari ac perfici posse maj estate Dom- 
ini et fidei veritate.'^ 

22 " Descendit quidem is qui baptizatur peccatis obnoxius et 
servititutis corruptione detentus ; ascendit autem ab ea servi- 
tute et peccatis liber, factus filius Dei, et hseres, gratia ipsius 
factus, cohseres autem Christi, indutus ipsum Christum sicut 
scriptum est ; ^quicunque in Christum baptizati estis Christum 
induistis.' '^ 



NOTES. 225 

^^ " Referring to this testimony of Justin Martyr, Prof. M. 
Stuart, in the Bib. Eepos., 1833, p. 356, says: 'I am per- 
suaded that this passage, as a whole, most naturally refers to 
immersion; for why, on any other ground, should the con- 
vert who is to be initiated go out to the place where there is 
water ? There would be no need of this if mere sprinkling 
or partial affusion only was customary in the time of Justin/ " 

24 " ' j]^ TovTOLQ kjSaTVTLG^T^g toIq hyad-QlQ vE0(j)6TLOTe^ dppalSi^v aoi 
yeyovev avaoTdoeog^ veo(po)TiaTe^ rj rye x^P'-'^^^ yuvrjaiQ' evexvpov 
TT/g kv ovpavG) dtaiTTje ^X^^C to jiaTTTLGiia' kiiLfirjao ry Karadmet 
Tov Se.aTTOTov rbv Td(pov* aXka avedvq t^oXlv enel'd-eVj rd TTJg dvao- 
rdaeog epya irpb tojv epycov -^edjuevogj^ 

25 i( To yap Karadvaat to TvacSiov kv ry Ko'kviijirjd-pa rpirov koI 
avadvoat^ rovro 6?^/iol rbv -d-dvarov koI t^v rpiijiiepov dvdaraaiv 
TOV XpiGTovJ^ 

2^ " Merd TavTa^ ettI ryv dyiav tov d-eiov iSaTTTiafiaTog ex^^P^J^' 
yuc&e KoXvjLtjSy'&paVj dg 6 Xpcarbc dnb tov GTavpov kirc Tb rrpo- 
Keijuevov jbivy/bca. Kal rjpcdTdTO SKaarog eu raGrevet elg Tb bvofia 
TOV TvaTpbCj Kal tov vloVj nal tov dyiov TLvevfiarog' Kal vttw/Io/^- 
oaTe T'/jv GCdTrjpiov oju'oXoyiav^ Kal Karedvere TpcTov elq Tb vdcop^ Kal 
Tcdliv aveSveTE' Kal evTavd-a^ 6td GVfip67iov Tyv Tpirjfiepov tov 
"X-piGTOv alvtTTdjuevoi Ta<pyVj^^ k.t.?^, 

27 a j^eyei ydp 6 Kvptog' 'Tjuelc jSaivTiG'&yGeG^e kv juvevuaTi dytG) 
ov fiETa Tzo^Adg TavTag yjukpag' ov jLtepiKy rj x^^pi^C, dXAd avTOTsTiyg 
7} dvvdiiig' cjGTrep ydp 6 kvSvvcoi. kv Tolg vSaGi Kdt jSaiTTLi^ofievogj 
TTavTaxd&ev virb tcjv vSdTCJV nepcjidXkyTaL' ovro) Kal vnb tov 
TvvevjuaTog epaizTiG'&rjGav o/iorsTiugJ' 

28 u ^^ descendentem in aquam . . . liceat iterum inter- 
rogare in eadem fide et in aqua iterum intingi?'' 

29 a 'jEi; TptGlv ovv KaraSvGSGC, Kal iGapid(jiOig ToZg eniKTiyGeGC, Tb 
fieya juvGTypiov tov {SaTrTlGjLLarog TeTievovrai, Iva Kal b tov OavaTOV 
TVTTog k^ELKOVLG'd-y, Kal Ty napadoGec Tjjg deoyvidoiag Tag ipvxdg (buTio- 
dcoGLV ol j3a7TTL^6fJ.eVOl." 

20 <' Tlepl ds Trig kv rw ^aiTTlGiiaTi dvavevGeug ovk olda tl eTzrjTi'&s 
GOi kpDTTjGaL^ elnep k6e^(j ttjv KaTddvcjiv tov tvtcov tcov TpiCdv rjfiepCdV 
eKnTirjpovv. 'QaTZTiGdfjvat ydp TpiGoaKig ^j] dvadvvTa TOcavTaKig.^^ 

31 ^« I,vvTa((>C)/LLev ovv XpcaTco did tov j3aTTTi.Gfj,aTog, Iva Kal Gvvav- 
aGTcJfiev GvyKareTid-td^tv, Iva koI Gvvvipu^cjfiev' GVvaveX-&o)p,€v, iva 
Kal GVvdo^aGd-cJfxev,^' 

^2 " Hfxelg 6e Tb jSaTTTLGfia TrapaTiajujSdvovTeg, elg pl^iyGiv tov Kvpiov 
Kal dcdaGKd?iov Kal Ka'&Tjye^ovog yficJVy elg y?]v uev ov T^anro/xe'&a . . . 

P 



226 NOTES. 

int de TO avyyeveg Trjg yrjg oTOtxdov, to vdcjp, kpxbfievoi, kKslvo) hav- 
Tovg kyKpvTTTOfiev, ug o 'EcoTrjp tt/ yfj koI TpLTOv tovto TvoiyaavTeg, ttjv 
TpiTJiiepov eavTovg Tfja avaoTdaecog x^P^'^ e^eucovi^ofiev." 

^^ " Et ter mergimur, ut Trinitatis imum appareat sacra- 
mentum. . . . Potest unum baptisma et ita dici, quod licet 
ter baptizemur, propter mysterium Trinitatis: tamen unura 
baptisma reputetur." 

^* " Prseceptis Dei lavandi sumus, et cum parati ad indu- 
mentum Christi, tunicas pellicas deposuerimus, tunc indu- 
emur veste linea, nihil in sese mortis liabente, sed tota Can- 
dida : ut de baptismo consurgentes, cingamus lumbos in 
veritate, et tota pristinorum turpitudo celetur.'^ 

^^ ^' Interrogatus es, ^credis in Deum, Patrem Omnipo- 
tentem?' Dixisti, ^ credo' et mersisti, hoc est, sepultus es. 
Iterum interrogatus es, ' Credis in Dominum nostrum Jesum 
Christum?' Dixisti, ^ credo' et mersisti. Ideo et Christo es 
consepultus. Qui enim Christo consepelitur, cum Christo 
resurgit. Tertio interrogatus es, 'Credis et in Spiritum 
Sanctum ? ' Dixisti, ' credo.' Tertio mersisti, ut multiplicem 
lapsum superioris setatis absolveret trina confessio." 

^^ " Clamat ergo Apostolus, sicut audistis in lectione prse- 
senti: Quoniam quicunque baptizatur, in morte Jesu bap- 
tizatur. Quid est in morte ? Ut quomodo Christus mortuus 
est, sic et tu mortem degustes, quomodo Christus mortuus est 
peccato, Deo vivit et tu superioribus illecebris peccatorum 
mortuus sis per baptism atis sacramentum, et surrexeris per 
gratiam Christi. Mors ergo est, sed non in mortis corporalis 
veritate, sed in similitudine ; cum enim mergis, mortis sus- 
cipis et sepulturse similitudinem." 

^^ " Hesterno die de fonte disputavemus, cujus species veluti 
qufedam sepulchri forma est; in quem, credentes in Patrem 
et Filium et Spiritum Sanctum, recipimur et demergimur et 
surgimus, hoc est, resuscitamur." 

^^ " Audi ergo, nam ut in hoc quoque sseculo nexus diaboli 
solveretur, inventum est quomodo homo vivos moreretur, et 
vivus resurgeret. Quid est vivus? Hoc est vita corporis 
vivens, cum veniret at fontem et mergeretur in fontem. Quid 
est aqua, nisi de terra? Satisfit ergo sententise coelesti sine 
mortis stupore. Quod mergis, solvitur sententia ilia: terra 
es, et in terram ibis; impleta sententia, locus est beneficio 
remedioque coelesti. Ergo aqua de terra possibilitas autem 
vitse nostra non admittebat ut terra operiremur, et de terra 



NOTES. 227 

resurgeremus. Deinde non terra lavat, sed aqua lavat ; ideo 
fons quasi sepultura est." 

39 " Qeia reTietTai kv clvtC) ovfijioXa* rd^oq nal veKpcoaiC, k-cu av- 
daraGLQ kol (^oy, kol ravra dfiov yiveraL irdvra. Kai^dyrep yap ev 
TLVc Td(pG)'y Tu vSart KaradvovTCJV yjucbv rag KsoaAdCj 6 naTiaioq dv- 
■&pG)7rog ^dTTTerac^ nal^ Karadvg Karo^ KpvTrrerac d?ioc Ka^awa^' 
elra dvavevovrcjv r/jioiv^ 6 natvog dveiOi TrdTiiv. "Q^OTTtp yap evKo/-,ov 
rjiuv jSaiTTiaao'dat Kal avavevoat^ ovrcjg evKO?iOv tgj d-eil) -^diJjac rov 
dv&pcoTTov Tov TTa/MLbv, Kttl dvadel^ac rov veov. Tpirov 6e tovto 
yiveratj Iva fxd&Tjg^ on dvvafitg irarpbg Kal vlov Kal -Kvev/uaTog dyiov 
dnavTa ravra Tv'ArjpolJ^ 

^ " Kad^direp yap rb GO)fia avrov ra^ev ev rrj yfj Kapirbv rijg 
ocKovfZEVTjg rijv acjrTjpiav yveyKev ovrco Kal rb yjuerepov radev kv rib 
l^aTTrLajLLarij Kapirbv rjveyKe rrjv dtKaioovvrjv^ rov aytaGjibv^ rrjv vlo' 
■deoiav^ rd fivpia dyad-d' olaeL 6s Kal rb rfjg dvaordrecog varepov 
dfopov. 'Eirel ovv rj[ielg juev kv vdart^ avrbg de kv yy^ Kal rj^elg fiev 
Kara rbv r'^g d/LLaprlag Aoyov^ kKclvog Se Kara rbv rov adjuarog 
krd(l)7j^ did rovro ovk elize Xvfi^vrot r(b ■d-avdru^ dX'Ad rcj ojioiufiari 
rov 'd-dvarov." 

41 " To yap iSaTTri^eadai Kal Karadvead^ac^ elra avaveveiVj rrjg elg 
ddov Karapdaecog kon gvjlljSoXov Kal rrjg kKeld-ev dvodov, (hb rbv 
rd(pov rb iSdirrcGjua 6 Ilav?iog Ka'Xel TieyuVj ^vverd(p7^juev ovv avru 
did rov jSaTTriojLLarog elg rbv d-dvarov.^^ 

42 " '-g^ rpiffi KaradvoeoL rov acofiarog ev j^dirrtGfio- rolg kavrov 
Hadrjralg TrapedcjKe^^^ K.r.Ti. 

43 " jj^ i^QQ gj.gQ fonte, antequam vos toto corpore tingue- 
remus, interrogavimus : Credis in Deum Patrem Omnipo- 
tentem? . . . Postquam vos credere promisistis, tertio capita 
vostra in sacro fonte demersiraus. Recte enim tertio mersi 
estis, qui accepistis baptismuni in nomine sanctae Trinitatis. 
Recte tertio mersi estis, qui accepistis baptismum in nomine 
Jesu Christi, qui die tertia resurrexit a mortuis. Ilia enim 
tertio repetita demersio typum dominicse exprimit sepulturae, 
per quam Christo consepulti estis in baptismo, et cum Christo 
resurrexistis in fide : ut peccatis abluti in sanctitate virtutum 
Christum imitando vivatis." 

** " Avrbg Kai rov dyiov pairriG/uarog dverpeipe rbv dveKa'&ev 
rrapd rov Kvpiov Kal diroGro'Acjv TrapaSod-evra -d-eafibv^ Kal dvriKpvg 
dvrevofio'&errjaej fir) xp^vat Aeyov rplg Karadveiv rbv ^airrLH^ofievoVj 
li7]6s TTOielG'&ai rrjv rfjg Tpiadog kTTiK%7jGLV' aXX drra^ (ia7zriC,eLv elg 
rbv ^dvarov rov Xpicrovy 

^ " ^acl 6e rivegj irpdrov rovrov Evvofiiov ro%[JL7JGaL elGrjyrjG'd-aL 



228 NOTES. 

EV jutd KaradvcjEi XPV'^^^ einreTielv rrjv d^eiav paTTTcciv, kol irapa- 
Xapd^ac ri)v airo tcjv aTroaroAcov elaeri vw ev Tzdai ^vXaTTOfjievrjv 
'KapadoaivP 

^^ " Sepulturam triduanam imitatur trina demersio, et ab 
aquis elevatio resurgentis instar est de sepulchro/' 

^'^ " Baptismum igitur Christi nobis est sepultura in quo 
peccatis moriemur, criminibus sepelimur, et veteris hominis 
conscientia resoluta, in alteram nativitatem rediviva infantia 
reparamur. Baptismum, inquam, Salvatoris nobis est sepul- 
tura, quia et ibi perdidimus ante quod viximus, et ibi denuo 
accipimus, ut vivamus. Magna igitur sepulturse hujus est 
gratia, in qua nobis et utilis mors infertur, et vita utilior 
condonatur ; magna, inquam, hujus gratia sepulturse, quae et 
purificat peccatorum et vivificat morientem." 

^ ^' Hie in fonte homo mergitur." 

^^ " In hoc ergo fonte antequam vos toto corpore tingeremus, 
interrogavimus : credis in Deum Patrem Omnipotentem ?" etc. 

^^ " Adeo corpus Christi Domini in terra sepultum, sic et 
nostrum corpus per baptisma sepultum. Nam tres obitus et 
ortus, hoc est, triplex ilia tinctura, mortem et resurrectionem 
significant." 

^^ " Neque enim credendum est eos fuisse baptizatos, qui non 
in nomine Patris et Filii et Spiritus Sancti juxta regulam a 
Domino positam tincti sunt,'^ 

^^ ^' Ille post confessionem vel aspergitur aqua, vel intinge- 
tur, martyr vero vel aspergitur sanguine, vel contingatur 
igne." 

^^ " Deinde per singulas vices mergis eum tertio in aqua. 
Postea cum ascendit a fonte," etc. 

^* " Nuntiantur hsec antistiti, qui gaudio magno repletus, 
jussit lavacrum prseparari. Yelis depictis adumbrantur 
platese, ecclesise cortinis albentibus adornantur, baptisterium 
componitur, balsama difFunduntur, micant flagrantes ^ odore 
cerei, totumque templum baptisterii divino respergitur ab 
odore ; talemque ibi gratiam adstantibus Deus tribuit, ut sesti- 
marent se paradisi odoribus conlocari. Rex ergo prior po- 
poscit se a pontifice baptizari. Procedit novus Constantinus 
ad lavacrum, deleturus leprae veteris morbum, sordentesque 
maculas gestorum antiquorum recenti latice deleturus. Cui 
ingresso ad baptismum, sanctus Dei sic infit ore facundo: 



NOTES. 229 

Mitis depone colla, Sieamber, adora quod incendisti, incende 
quod adorasti/ Igitur rex Omnipotentem Deum in Trinitate 
confessus, baptizatus est in nomine Patris, et Filii, et Spiritus 
Sancti, delibutusque sacro chrismate cum signaculo crucis 
Christi. De exercitu vero ejus baptizati sunt amplius tria 
millia. Baptizata est et soror ejus Albofleda, quae non post 
multum tempus migravit ad Dominum.'^ 

^^ " Et ingrediuntur presbyteri aut diaconi, etiam si necesse 
fuerit, acolythi discalceati, induentes se aliis vestibus mundis, 
et ingrediuntur ad fontes intro in aqua, et accipientes eos a 
parentibus suis baptizantur primi masculi, deinde feminse sub 
trina mersione, tantum Sanctam Trinitatam semel invocantes, 
ita dicendo ; Baptizo te in nomine Patris, et mergis semel ; et 
Filii, et mergis iterum ; et Spiritus Sancti, et mergis tertio." 

^^ '' MuJti sunt, qui in nomine solummodo Christi una etiam 
mersione se adserunt baptizare. Evangelicum vero prseceptum, 
ipso Deo et Domino salvatore nostro Jesu Ohristo tradente, nos 
admonet, in nomine Trinitatis trina etiam mersione sanctum 
baptisma unicuique tribuere, dicente Domino discipulis suis, 
* Ite, baptizate omnes gentes in nomine Patris, Filii, et Spir- 
itus Sancti/ " 

^'^ " Demerge me lordanicis fluentis his, quemamodum quae 
me genuit infantilibus involvit panis." 

^^ " Baptizet sacerdos sub trina mersione, tantum sanctam 
Trinitatem semel invocans, ita dicendo : Baptizo te in nomine 
Patris, et mergat semel, et Filii, et mergat iterum, et Spiritus 
Sancti, et mergat tertio." 

^^ " De trina mersione baptismatis, nil responderi verius 
potest, quam quod ipsi sensistis : quod iti una fide nihil afficit 
sanctse ecclesise consuetudo diversa. Nos autem quod tertio de- 
mergirnus, triduanse sepulturse sacramenta signamus, ut dum 
tertio infans ab aquis educitur, resurrectio triduani temporis 
exprimatur. Quod si quis forte etiam pro summse Trinitatis 
veneratione sestimet fieri, neque ad hoc aliquid obsistit, bap- 
tizando semel in aquis mergere, quia dum in tribus personis 
una substantia est, reprehensibile esse nullatenus potest, in- 
fantera in baptismate in aquam vel ter vel semel immergere, 
quando et in tribus immersionibus personarum Trinitas, et in 
una potest divinitatis singularitas, designari. Sed quia nunc 
hucusque ab hsereticis infans in baptismate tertio mergebatur, 
fiendum apud vos esse non censeo ; ne dum mersiones enum- 
erant, divinitatem dividant.'' 

20 



230 NOTES. 

^° " Baptizabat in fluvio Swalua, qui vicum Cataractam 
prseter fluit. Nondum enim oratoria vel baptisteria in ipso 
exordio nascentis ibi ecclesise poterant sedificari/' 

^^ " Non oportere ter mergere eum qui baptizetur." Can. VI. 
In Can. V. we find : 

^' Propter vitandum schismatis scandalum, vel hseretici dog- 
matis usum, simplam teneamus baptismi mersionem, ne vid- 
eantur apud nos, qui tertio mergunt, hereticorum probare 
adsertionem, dum sequuntur et morem. Et ne forte cuique 
sit dubium hujus simpli mysterium sacramenti, videat in eo 
mortem et resurrectionem Christi significari : nam in aquis 
mersio, quasi in infernum descensio est, et rursis ab aquis 
emersio, resurrectio est. Item videat in eo unitatem, dum 
semel immergimus ; Trinitatem, dum nomine Patris, et Filii, 
et Spiritus Sancti baptizamus.'^ 

62 " Un giovanetto, tutto ignudo, e immerso interamente in 
un nembo di acqua.'^ 

®^ " Numquid Christus Dominus adspersione baptizatus ? 
Tantum abest a vero, ut nihil magis vero possit esse contra- 
rium, sed errori et inscientise pictorum tribuendum, qui quum 
historiarum saepe sunt ignari, vel quia quidlibet audendi 
potestatem sibi factara credunt, res, quas effigunt, mirifiee 
aliquando depravant.'^ 

^^ '• Nam videtur quidem baptizandus in fontem descendere, 
videtur aquis intingi, videtur de aquis ascendere ; quod autem 
in illo lavacrum regenerationis egerit, minime potest videri. 
Sola hoc fidelium novit pietas, quia peccator in fontem de- 
scendit, sed purificatus ascendit ; filius mortis descendit, sed 
filius resurrectionis ascendit; filius prsevaricationis descendit, 
sed filius reconciliationis ascendit; filius irse descendit, sed 
filius misericordise ascendit; filius diaboli descendit, sed filius 
Dei ascendit.'' 

^^ '^ BejSaTrriGjueOa 6e aarh rbv Odvarov avrov rov XptcTTov, aal 
TTjv avdaraGLV avrov. A^a yap rrjg kv rC) vSari Karadvaeidg re Kal 
avadvasuQ, tplttXtjq re kirniAvaeDq^ rrjv rpiyjuepov radrjv Kal rrjv 
CLvaoTaGLV avrov rov Xpi(7rov £^£LKovi(^oiu£i> Kal duoAoyov/uev. "Er^ 
de Kal ore avrbg £J3a7rriady kv ru 'lopSdvy vtto 'lodvvovj^ 

^^ '^ Hoc baptisma, si in nomine S. Trinitatis peractum 
fuerit, firmiter permanebit, prsesertim cum et necessitas ex- 
poscit, ut ille, qui in segritudine detentus est, hoc mode re- 
natus particeps Dei regni efficiatur." 



NOTES. 231 

67 (i To yap pdTTTLGfjLa tov tov Kvpioy d-avarov Sr^Xoi. St/i^t^ctt- 
T6jU€'&a yovv ra> Kvpiu Sid tov (SaTTTiajuarogj dg (brjatv 6 Oslog 

68 '' TvTTog TOV ■O-avaTov tov Xp(.GTov EGTL TO (SaTTTLGfia. Atd yap 
TOV TpicJv KaTaSvaeov^ Tag Tpelg rjfiepag T?}g tov tivpiov Ta(p?ig 
CTjiiaivet to jSdiTTtGfiaJ' 

^ " '0 'laparj'k^ el fiy Trap7j7i-&£ ttjv d-d^MGaav^ ova dv kx^opla'&Jj 
TOV (I>apa6. Kai av edv firj 7rape73rig did tov vSaTog^ ov ;^;wp/(7- 
"d^jjarj Tyg ncKpag Tvpavvldog tov 6tal36?iovJ' 

■^^ '^ In nomine sanctse Trinitatis trina submersione bap- 
tizatur.'' 

^^ " Unam asserentes mersionem fieri debere, triduanamque 
nostri salvatoris sepulturam in baptismo negligentes, cum 
apostolus disceret: consepulti enim estis cum Christo in 
baptismo. (Kom. vi. 4 ; Col. ii. 12.) Alii vero trinam vo- 
lentes facere mersionem et in unaquaque mersione invocationem 
Sanctss Trinitatis: ac per hoc totas tres personas ter nominare 
studentes, dum ipsa Veritas prseciperet. Ite, docete omnes 
gentes, baptizantes eas in nomine Patris et Filii et Spiritus 
Sancti (Matt, xxviii. 19). Quid opus est tertio replicare, 
quod semel dictum sufficit?'' 

^2 " Deinde baptizat eum sacerdos sub trina mersione . . . 
ego te baptizo in nomine Patris, et mergat semel ; et Filii, et 
mergat iterum ; et Spiritus Sancti, et mergat tertio.'' 

73 a ^gQ iQ baptizo in nomine Patris, et mergit semel ; et 
Filii, et mergit iterum ; et Spiritus Sancti, et mergit tertio." 

^* " Ut baptismus secundum canonica statuta exerceatur, et 
non alio tempore, nisi pro magno necessitate: et ut omnes 
generaliter symbolum et orationem Bominicam sciant, et illi 
qui parvulos de sacro fonte suscipiunt et pro non loquentibus 
respondent, ob renunciationem Satanfe, et operum et pompa- 
rum ejus, seu fidei credulitatem, sciant se fidejussores ipsorum 
ad Dominum pro ipsa sponsione, ut dum ad perfectionem 
setatis pervenerint doceant eos prsedictam orationem Domini- 
cam et symbolum ; quia nisi fuerint, districte ab eis exigetur, 
quod pro non loquentibus Deo promittitur. Ideo generaliter 
omni vulgo praecipimus, hoc memorise mandari." 

75 i' Moriemur ergo peccato, quando abrenuntiamus diabolo 
et omnibus quae ejus sunt, consepelimur Christo cum sub in- 
vocatione Sanctse Trinitatis sub trina mersione, in fontem 
lavacri quasi in quodam sepulcrum descendemusj consur* 



232 NOTES. 

gimus Christo, cum exuti omnibus peccatis, de fonte quasi 
sepulcliro egredimur." 

■^^ " Baptismum Greece Latine tinctio interpretatur . . . in- 
fans ter mergitur in sacro fonte ut sepulturam triduanam 
Christi trina demersio mystice designaret, et ab aquis elevatio 
Christi resurgentis similitudo est de sepulcro.^' 

^■^ ^^ Nos autem tertio mergimus . . . infantem in bap- 
tismate vel ter vel semel mergere ; quando in tribus mersion- 
ibus personarum Trinitas, et in una potest divinitatis singu- 
laritas designari.'^ 

^^ " Sciant etiam presbyteri, quando sacram baptismum 
ministrant, ut non effundant aquam sanctam super capita 
infantium, sed semper mergeantur in acria [for aqua] ; sicut 
exemplum prsebuit per semet ipsum Dei Filius omni credenti, 
quando esset ter mergatus in undis Jordanis. Ita necesse est 
secundum ordinem servari et haberi.'^ 

'^^ " Baptismum, jSaTTTiojua Grsece, Latine tinctio interpre- 
tatur, quae non tamen ob hoc quod homo in aquam mergitur 
tinctio dicitur, sed quia Spiritu gratise ibi in melius immutetur, 
et longe aliud quam erat efficitur." 

^^ " Potest et hssc trina mersio triduanam Domini sepul- 
turam significare, maxime cum dicat apostolus ; quicumque 
baptizati sumus in Christo Jesu, in morte ipsius." 

81 a Xrina submersione baptizatur . . . oportet ergo cum 
invocatione Sanctse Trinitatis sub trina mersione baptismum 
confici." 

^2 ^' Qu8e singularis mersio, quamvis tum ita Hispanis com- 
placuit, dicentibus, trinam mersionem ideo vitandam, quia 
hseretici quidam dissimiles in Trinitate substantias dogmati- 
zare ausi sunt, ad consubstantialitatem Sanctse Trinitatis ne- 
gandam : tamen antiquior usus prsevaluit et ratio supra dicta. 
Si enim omnia deserimus, quae hseretici in suam perversitatem 
traxerunt, nihil nobis restabit ; cum illi in ipso Deo errantes, 
omnia, quse ad ejus cultum pertinere visa sunt, suis erroribus 
quasi propria adplicarint," etc. 

^^ This is the conclusion of the paragraph : " Ter baptizan- 
dus mergitur in nomine Patris et Filii et Spiritus Sancti, ut 
Trinitas unum appareat sacramentum ; et non baptizatur in 
nominibus Patris et Filii et Spiritus Sancti, sed in uno 
nomine, quod intelligitur Deus, juxta apostolorum. Igitur 
unus Deus, una fides, unum baptisma.'^ 



NOTES. 233 

^*"Dum quidam sacerdotes in quibusdam partibus terrse 
trinam, quidam simplam mersionem faciunt, a nonnullis 
schisma esse conspicitur et unitas fidei scindi videtur." 

85 u j'j.ina namque in baptismate immersio triduanam imi- 
tatur sepulturam : et ab aquis elevatio, instar est resurgentis 
de sepulchro." 

^^ " Et baptizat sub trina mersione, ita dicendo : ego te bap- 
tize in nomine Patris, et mergit semel, et Filii, et mergit 
iterum, et Spiritus Sancti, et mergit tertio.'' 

^'^ " In morte ergo ipsius baptizati sumus, quoniam sicut ille 
mortuus est, ita et nos, cum abrenuntiamus diabolo et operi- 
bus ejus, sseculo et pompis ejus, quodammodo morimur, dum 
aquis immergimur. Et quia dixerat mortem ejus nostram 
significasse mortem, ut ostenderet quia sepultura illius nostram 
slgnificavit sepulturam, adjecit: consepulti enim sumus cum 
illo per baptismum in mortem." * 

^^ " Scimus, et vere scimus, nos prima nativitate te pollutos, 
secunda nativitate mundatos . . . Commori enim cum Cliristo, 
et sepeliri ad hoc tendit, ut cum illo resurgere possimus, et 
cum illo vivere. . . . Proinde aqua et Spiritus Sancti soci- 
antur causis, sed beneficiis separantur. Requiritur sane in 
baptismatis sacramentis aqua propter sepulturam, Spiritus 
Sanctus propter vitam seternam. Sicut ergo Dominus noster 
Jesus Christus tribus diebus et tribus noctibus corporaliter 
sub terrse sepulcro conditus fuisse describitur, et homo ita sub 
cognato terrse elemento trina vice demersus operitur, ac sic 
vitalis imitatione mysterii dum demergitur sepelitur, dum 
educitur suscitatur." 

^^ '^ In baptismo, ut enim tribus diebus jacuit Christus in 
sepulcro, sic in baptismate trina sit immersio.'^ 

90 '^ 'Ev fiev yap elprjrai paTCTLcrjiia^ uairep nal ttlgtl^ juia, Sia to 
kirl TTj reT^trri dr/TiaSy Soyjua^ ev bv kv Trdcrrj 'EKnXyfjla^ rri Trapa- 
"Xa^ovari jSaTrrl^siv ry rfjq rpia^oq kTnK7.7]aei^ koI tvttovv rbv rov 
Kvplov d-dvarov koI rrjv dvaaraaiv ry rpLaaij naradvaei. Kal dva- 

91 "*H jSaTTTia^TJvat, M^ig, rrjv Saifji'Xeiav, kqI olovel rbv irTiovrov 
TTJg fZETOvaiag rov dyiov Trveviiarog OTj/ualvet' cog Kal eTrl rov alo" 
d-r/Tov exsi' tl 6 jSaTmi^o^uEVog ev vdari, bXov rb GCifxa pp7]xo)v^ rov 
7iajLLJ3dvovTog dT:?MQ vSop ov Tvavrug vypacvofzivov e^ b?^(ov tqv 
roTTuvJ' 

20* 



234 NOTES. 

9? " TovTSGTL^ ru) Mooy enoiVGivrjaav rfj^ re virb rrjv ve^eXijv 
OKLag, Ko,l Tov 6l66ov ttjq '&a'\do(yr]g' Idovreg yap avrbv irpoiTov dia- 
jidvra^ KareroXfirjaav koX avrol tcjv vSarov. "Q.Girep kol £(f 7]fiG)v^ 

TTpCJTOV TOV XpLGTOV OTTO'^aVOVTOQ KOl dvaGTCLVTOC, j^aTTTiC^OflE'&a KOl 

avTolj jutjLLovjLLEVot TOV d-dvaTov Sid TTJQ KaTadvcecoQ^ mi Tyv dvdd- 
TaoLv 6(.d TOV dvaSvGecjg. Elg tov Mcjct^v ovvef3aKTi(^ovTO^ dvTi tov^ 
avTov dpx^ybv eaxov tov tuttov tov ^aTTTtafiaTog' tvitoq yap pair- 
TiGjuaTog yVj to re vtto Tyv vecpeTiT^v elvaCj nal to ttjv -^dTiaoaav dieTi' 
'&elv:' 

^^ " Deinde accipiat sacerdos infantem per latera in manibus 
suis, et interrogato nomine ejus, baptizet eum trina immer- 
sione, sanctam Trinitatem invocando, ita dicens, ' N. et ego 
baptizo te in nomine (et mergat eum semel versa facie ad 
aquilonem, et capite versus orientem), et Filii (iterum mergat 
semel versa facie ad meridiem) et Spiritus Sancti.' Amen. 
(Et mergat tertio recta facie versus aquam.)^^ 

^^ *' Sub trina immersione sacro fonte intingere." 

^^ " Eecte enim tertio mersi estis. . . . Ilia enim trina im- 
mersio typum dominae exprimit sepulturse." 

^ ''In baptismate vel ter vel semel mergere, quando tribus 
mersionibus/' 

9'^ '' Dum baptizandus aquse immergitur, mors Christi in- 
sinuatur ; dum sub aqua latet mersus, sepultura Christi repre- 
sentatur ; dum sublematur ex aquis, resnrrectio Christi decla- 
ratur. Mersio repetitur tertio ... in baptismo quoque 
trinam trina mersionem emersio comitatur." 

^^ " Baptismus dicitur intinctio, id est ablutio corporis 
exterior.'^ 

^^ '' De immersione vero si quaeritur quoties fieri debeat, 
precise respondemus vel semel, vel ter pro vario ecclesise 
more." 

100 « ut pueri deferrentur ad ecclesiam, et ibi baptizentur in 
aqua munda trina mersione." 

^^1 " Si quis pnerum ter in aqua immerserit in nomine Patris, 
et Filii, et Spiritus Sancti amen, et non dixerit : Ego baptizo 
te in nomine P. ; non est puer baptizatus." 

102 u 'p^jjc baptizat eum sub trina immersione, Sanctam 
Trinitatem semel tantum invocando, sic: Et ego te baptizo 
in nomine Patris (et immergat semel), et Filii (et immergat 
secundo), et Spiritus Sancti (et immergat tertio), est habeas 
vitam teternam." 



NOTES. 235 

103 a g[ yQj,Q [Yi necessitate puer baptizetur a laico, sequentia 
immersionem non praecedentia per sacerdotem expleantur.'^ 

104 a gj ygj.Q baptizatus fuerit puer a laico, prsecedentia et 
subsequentia mersionem expleantur vel suppleantur a sacer- 
dote/' 

^^^ " Prsecipimus, quod in qualibet ecclesia baptismali, sit 
fons lapideus, decentis amplitudinis et profundi tatis ; de- 
center etiam coopertus, in quo parvuli baptizentur . . . et 
trina semper fiat emersio baptizandi.'' 

106 " Pneri autem in necessitate baptizati, si forte convalu- 
erint, ad ecclesiam deferantur ; ut quae defuerant, suppleantur : 
ea scilicet quae baptismalein immersionem consequi dignos- 
cuntur.'^ 

107 « jjj immersione expressius repraesentatur figura sepul- 
turse Christi, et ideo hie modus baptizandi est communior et 
laudabilior." 

108 << Quamvis tutius est baptizare per modum immersionis 
(quia hoc habet communior usus) potest tamen fieri baptismus 
per modum aspersionis, vel etiam per modum effusionis." 

^0^ " Super fontes autem fiant omnia quae solent fieri, sola 
immersione excepta. Si vero dubium fuerit, sub qua forma 
verborum puer fuerit baptizatus ; tunc sacerdos eum bapti- 
zet, dum tamen eum immergens dicat : ' Si tu non es bapti- 
zatus, ego baptizo te in nomine Patris et Filii et Spiritus 
Sancti. Amen.' " 

1^0 '^ Sacerdos debet puerum tenere per latera, et versa facie 
ad aquam debet mergere ita, quod habeat caput primo versus 
orientem, secundo versus aquilonem, tertio versus meridiem." 

-^^"Quod in constitutione cavetur de pueris baptizandis, 
usque ad generale baptismo Paschae et Pentecostes videlicet 
reservandis, pro ipsius statuti reverentia quod hactenus vide- 
tur esse neglectum, sic duximus declarandum : ut pueri per 
octo dies ante Pascha, et dies totidem ante Pentecostes nati, si 
absque periculo servari valeant, usque ad tempora ilia reser- 
veiitur baptizandi ; ita tamen quod medio tempore inter 
nativitatem puerorum hujusmodi et perfectum baptismum 
recipiant catechismum, solaque diebus baptismi supersit im- 
mersio faciendo." 

^^^ " Statuimus — ut ille, qui baptizat, cum immergit bap- 
tizandum in aqua — dicat hsec verba : Petre, ego te baptizo.'* 



236 NOTES. 

^^^ " Si timeatur de morte infantis, antequam nascatur, et 
caput ejiisdem infantis appareat extra uterum, infiindat aquam 
quae adfuerit, super caput nascentis dicens : Ego te baptizo," 
etc. 

lu i( Ygj g£ yg^g haberi non possit, fundatur aqua super caput 
baptizandi. . . . Sed ut infantem ter immergendo in aqua 
baptizans dicat sic; Petre, vel Martene, ego baptizo te in 
nomine Patris, et Filii et Spiritus Sancti. Amen. Si tamen 
una tantum immersio facta fuerint, erat nihilorainus bap- 
tizatus. ... Si tamen tanta copia aquae haberi non possit, ut 
infans in ea totalitur mergi possit; cum scutella, vel scypho, 
vel alio vase, aliqua quantitas aquse super infantem effun- 
datur." 

n5 i( ihq^ q^Q baptizat, quando immergit in aqua baptizan- 
dum, dicat liaec verba nihil addendo, subtrahendo vel mu- 
tando, puerum nominando Petre vel Johannes : Ego te baptizo 
in nomine Patris et Filii et Spiritus Sancti. Et ut caveatur 
periculum baptizandi, non mergatur caput pueri in aqua, sed 
sacerdos super verticem pueri ter infundat aquam cum pelvi, 
vel alio mando vase et honesto, tenens puerum nihilominus 
una manu discrete.'^ 

ne " Tempore partus aquam habeant promtam, in quam, si 
oportuerit, baptizandum immergant dicentes : Ego baptizo — . 
Aqua, in qua puer immersus fuerit, in baptisterium effun- 
datur." 

^^^ "Statuimus, quod caput ter in aqua ponatur, nisi fuerit 
debelis vel infirmus, vel frigidum tempus ; tunc aqua per 
manum sacerdotis super caput pueri profandatur, ne propter 
submersionem vel frigiditatem vel debilitatem puer extinqua- 
tur et moriatur." 

ns a rp^^ -j^ modum crucis immergat ilium in aquam calidam 
vel frigidam." 

119 i' Dreyzehn hundert Jahre war das Taufen allgemein 
und ordentlich ein Untertauchen des Menschen unter das 
Wasser, und nur in ausserordentlichen Fallen ein Besprengen 
oder Begiessen mit Wasser; letzteres ward ausser dem als 
Taufweise bezweifelt, ja sogar verboten." 

120 " Presby teri . . . studeant providere, ne in collatione 
ipsius baptismi, tam in prolatione formse verborum debita, 
quam immersione in aqua, circa quae tota virtus baptismi 
versatur, aliqua negligentia committatur. Forma autem. . . . 



NOTES. 237 

immersio vero fiat trina, sic, quod primam facial statim, cum 
. incipit formam verborum proferre, ultimam autem finiendo 
formam." 

^^^ Wall, History of Infant Baptism^ vol. ii. p. 307, says the 
connection shows that these words " do not suppose any other 
way than dipping used ordinarily ; but only in a juncture of 
necessity, or fear of the infant's death." 

^^^"Quoties debet immergi? Secundum consuetudinem 
ecclesife, vel semel propter imitatem divinse essentise, vel ter 
propter Trinitatem Personarum." 

123 u r/Q^^ ^^y avayKolov egti koI to dta rpcov Karadvcjecjv (pave- 
p6v' ovTO) yap vrrd tg)v dyiuv Tzapedo-d-TjJ^ 

^2* John i. 33: "Mer dye my sande to doepen in den 
waeter." Matt. iii. 11 : " Enn verwar ik dope uw in den 
waeter." 

^^ '' Et in immersione vel perfusione servetur consuetudo 
huj usque introducta." 

^^^ John i. 33 : " Aber der mich sandt zu tauffen im wasser." 
Matt. iii. 11 : ^' Und furwar ich teuff euch im wasser.'' 

^^^ " Sacerdos ter mergendo vel ter abluendo infantem cum 
aqua dicat.'' 

128 " Baptisa infantem sub hac forma verborum : Et te bap- 
tizo in nomine Patris, superfunde in modum crucis primo, et 
Filii, superfunde,'' etc. 

^2^ " Conferatur (baptismus) . . . adeo, quod super bap- 
tizando aqua pura et elementalis sub hac forma verborum 
fandatur : N. ego baptizo." 

130 a j)a nehme er das Kind und tauche es in die Taufe." 

131 u ■[jj^(j wiewohl an vielen Orten der Branch nimmer ist, 
die Kinder in die Taufe gar zu stossen und zu tauchen, sondern 
man sie allein mit der Hand aus der Taufe begeusst, so sollt 
es doch so seyn und ware recht, dass man nach Laut des 
Wortleins das Kind oder Yeglichen, der getauft wird, ganz 
hinein ins Wasser senkte und taufte und wieder herauszoge. 
Darum sollte man der Bedeutung genugthun und ein recht 
vollkommenes Zeichen geben." 

^^^ " Hac ratione motus, vellem baptizandos penitus in 
aquam immergi, sicut sonat vocabulum et signat mysterium, 
non quod necessarium arbitur, sed quod pulcrum foret, rei 



238 NOTES. 

tarn perfectse et plense signum quoque et perfectum dari, sicut 
et institutum est sine dubio a Christo." 

^^^"Primo nomen baptismus Grsecum est; Latine potest 
verti mersio, cum immergimus aliquid in aquam, ut totum 
tegatur aqua. Et quamvis ille mos jam aboleverit apud 
plerosque (neque enim totos demergimt pueros, sed tantum 
paucula aqua perfundunt) debebant tamen prorsus immergi, 
et statim retrahi/^ 

134 u Unter anderen hatte sich zugetragen dass, da sie mit 
einander geredt und lange gelesen, Hans Brubbach von 
Zuricken aufgestanden, geweinet und geschryen. Er ware 
ein grosser sunder, und sie sollten Gott fiir ihn bitten. Hier- 
auf hatte ihn Blaurock gefraget, ob er der gnade Gottes be- 
gelirte? Jener hatte geantwortet, ja. Da ware Mantz auf- 
gestanden, und hatte gesagt : Wer will es mir wehren, dass 
ich diesen nicht taufe? Auf dieses hatte Blaurock geant- 
wortet, JSTiemand. Darauf hatte er ein Gatze mit wasser 
genommen, und ihn getauffet in dem Nahmen des Vaters, des 
Sohns, und des Heiligen Geistes. Nach diesern ware Hot- 
tinger aufgestanden, und hatte der Taufe begehrt. Densel- 
bigen hatte Mantz auch getaufFet." — J. C. Fiisiin's Beitrdgen 
zur Erlduterung der Kirchen - Heformationsgeschichte des 
Schweitzlandes, Theil, I. s. 265 f. 

135 a Dass Mantz und Blaurock zu ihnen gekommen, und 
nach dem Nachtmahl in dem Testament gelesen. Da seye 
Hans Brubbach aufgestanden, hatte seine siinden beklaget 
und beweinet, die er gethan hatte und ein Zeichen seiner 
Bekehrung begehrt, nemlich dass man ihn in dem Name 
des Vaters des Sohns und des Heiligen Geistes bespriitzen 
solte. Da habe ihn Blaurock bespriitzet. Hernach, hat er 
[Bossart] des Zeichens auch begehret. Da hab ihn Blaurock 
auch bespriitzet." — Fuslin, II. s. 361, 2. 

136 " "Und habe ein Hand voll Wasser genommen, und ihn 
getaufFt." — J. H. Ottius, Annales Anabaptistici, s. 31. 

137 "Y,s geliiste ihn schier auch einmal zu sehen wie es doch 
zuging wenn man einander taufFte. Aberlin hiitte gesagt; 
man taufite also. In dem er mit den handen Wasser aus 
einem Haffen darinnen er Schue geweichet genommen, und 
auf ihn gespriitzt." — Fiislin, III. s. 239. 

^^^ Quoted by Dr. Barnas Sears from an old chronicle. He 
refers also to Sohm's History of the Parish of Waldshut, 



NOTES. 239 

139 ""VVolfFgang Uoliman, . . . ist er ufF der fart zu Schaff- 
hussen an den Cunradt Grebel gestossen und by im in so 
hoche erkantnus des widertouffens kommen, das er nitt wolt 
mitt ainer schussel mitt wasser allain begossen, sunder gantz 
nackend und bloss, hinuss in dem Ehin von dem Grebel 
under getruckt und bedeckt werden." 

i*o"Xauffen im wasser ist den bekennenden seiner siinder 
auss dem Golichen bevehl mit eusserlichen wasser libergiessen 
und den in die zal der sundern auss eygner erkantniiss und 
bewilligung einschreiben." 

ui " Begerstu nun auff disen glauben und pflicbt in wasser 
nach der einsetziing Christi getaufft, eingeleibt, und also in 
die eusserlichen Christlicben kirchen eingeschriben werden, 
zu verzeyhung deiner siinden. So sprich, ich beger es aufF 
die krafft Gottes. 

" Ich taufF dich in dem namen des Vaters un sons des hei- 
ligen geysts, zu verzeyhung deiner siinden. Amen.'' 

142 u Dinen bader- (ich hab missredt) toufgsellen." — Zwing- 
li's Werke, Schuler u. Schulthess, Band II. s. 344. 

^^ *' Das wasser angiessend oder tunkend (for tauchend)." — 
Werke, Band II. s. 2'40. 

144 u Wiissend jr nit, dass welcher in das wasser (damit man 
in in Christum sichtbarlich fiirt und pflichtet) getunkt wirt, dass 
er in den tod Christi getunkt wirt, das ist, in den tod Christi 
hinyn gestossen ? . . . Sehend jr nit, dass, so wir in das wasser 
gstossen, glych als vil als begraben werdend in Christum, das 
ist, in sinen tod, dass wir damit bediitend, dass wir ouch der 
welt gestorben sygind?" — Werke, Band II. s. 253. 

145 ii \yen man das kind zum wasser bringt, vnd in der be- 
giessug oder besprengung spricht : Ich tauff, etc." — Mittheil- 
ungen aus dem A7itiquariate, von S. Calvary & Co., Band I. 
s. 242. 

^^^ '^ Demnach nimpt der Diener das kind ufF sin Hand uber 
den TaufF, und spricht zu den Gevatteren : Wollend ihr nun, 
dass das kind getaufFt werde in dem TaufF uns. Herrn J. 
Christi, so sprachend Ja und nennend das kind. Hie ant- 
wortend die Gevatteren Ja, und nennend das kind. DarufF 
der Diener dem kind drymalen das Wasser augiisst und 
spricht, Ich touff dich," u.s.w. 

^*^ " Die Taufe ist nach der Einsetzung des Herrn ein Bad 
der Wiedergeburt, welches der Herr seiner vVuserwahlten mit 



240 NOTES. 

einem sichtbaren Zeichen durch den Dienst der Kirche, wie 
oben gesagt und erlautert ist, anbietet und darstellt. 

" In diesem heiligen Bade taufen [in the Latin version of 
the confession, tingimus] wir unsre Kinder,'^ u. s. w. art. 21 
[22]. — See Schaff's Creeds of Christendom, vol. iii., p. 224. 

^^^ " In baptismo quidem trina ilia nostri in aqua immersio, 
rursusque ter facta ex aqua emersio, et cum Christo nos sepe- 
liri in fide verse Trinitatis, et cum Christo item resurgere in 
eadem fide denotat." 

1^^ " Een tweeden noemt oock Paulus de Doope een Water- 
badt der Wedergeboorten. . . . Maer een indruckinge in't 
water." — Wercken, Amsterdam, 1681, p. 13. 

150 "Hoe neerstelijk wy ook soeken des nachts ende daegs, 
soo bevinden wy nochtans niet meer dan een doopsel in den 
water dat Godt aengensem is, uytgedruckt ende begrepen in 
Godts woort, namelijck, dit doopsel op den Geloove. . . . 
Maer dit andere Doopsel, namelijk der onmondiger kinderen, 
en vinden wy immers niet." 

^^^ " Quanquam et ipsum baptizandi verbum mergere sig- 
nificat, et mergendi ritum veteri ecclesise observatum fuisse 
constat." 

^^^ " So heist jn der teiiffer sich mit gebogne knien vor Gott 
vn seiner kirchen demiitigen, vnd nimet ein rein wasser, vnd 
geiisst es aufi'jn, vnd spricht. Ich teiiffe dich im Namen des 
Vaters, Suns, vn des Heiligen Geists." 

^^^ Quoted by Wall, History of Infant Baptism, vol. ii. pp. 
305, 306. 

^^^ " Baptismus est Integra actio, videlicet mersio et verbo- 
rum pronunciatio. . . . Ego baptizo te, id est, ego testificor 
hac mersione, te ablui a peccatis," etc. 

^^"Alsdann begiesse der Kirchendiener das Kind, auff"- 
gewickelt, wit Wasser und spreche mit heller, lauter und 
deutlicher Stimme, ' N. Ich taufF dich," u.s.w. 

156 « Xum minister, coram quo super mensam opposita est 
aqua pura puta in pelvi, puellum baptizat, aquam manu 
capiti injiciens his verbis : Ego, N. baptizo te," etc. 

^^'^ " Alsdann begiesse der Kirchendiener das Kind dreimal 
mit einer ziemlichen Hand voll Wassers, und spreche mit 
heller, lauter und deutlicher Stimme, N. Ich tauflfe dich," 
n.s,w. 



NOTES. 241 

^^^"Mox minister piierum ter aqua aspergit (non im- 
mergit), dicens." 

159 a Darnach soil der Pfarrherr das Kind unaufgebunden 
nehmen, und Wasser auf den Kopf giessen, mit dem namen 
nennen und sprechen, N. Ich tauffe dich," u.s.w. 

160 ajj 2i done commande de baptiser tous ceux qui sont 
siens, au nom du Pdre et du Fils et du Saint-Esprit, avec eau 
pure : nous signifilint par cela que comme I'eau lave les or- 
dures du corps quand elle est repandue sur nous, laquelle aussi 
est vue sur le corps du baptise, et I'arrose ; ainsi le sang de 
Christ par le Saint-^sprit, fait le m^me interieurement en 
I'ame, I'arrosant et nettoyant de ses peches et nous r^gen^rant 
d'enfants de colere en enfants de Dieu. . . . Et toutefois ce 
bapt^me ne profite pas seulement quand Feau est sur nous, et 
que nous la recevons, mais profite tout le temps de notre vie." 

161 « Alsdann sage der Kirchendiener, dass sie das Kind 
nennen ; und darnach begiesse er es mit Wasser und spreche, 
N. Ich taufe dich,'' u.s.w. 

^^^ " Sacerdos manu dextera de fonte hauriens aquam fundat 
super puerum tribus vicibus." 

^^3 " Ideoque baptizamus, id est, abluimur, aut adspergimur 
aqua visibili." 

^^^ " Da nehme er das Kind und begiesse es dreimal mit 
Wasser und spreche ; und Ich taufe dlch," u.s.w. 

165 a j)gp Pastor sol bey dem Haupt stehen, vnnd ihn mit 
dem KopfF dreymal gar unter das wasser tauchen, Zum ersten, 
mit dem worten : N. Ich taufe dich in dem Namen Gottes des 
Vatters, Zum andern, und des Sons, Zum dritten, und des 
heiligen Geistes. Und die Gefattern sollen an beiden seiten 
stehen, und der Teuffling bey den Armen halten, und als ofFt 
ihn der Pri ester eintauchet, ihn widerumb empor ziehen und 
heben." 

166 ii Consuetudo ecclesise est observanda in baptismo, quoad 
immersionem vel aspersionem, videlicet : quod, ubi est con- 
suetudo, quod puer immergatur in aquam, debet immergi, nisi 
timor esset de vita ex causa rationabili et evidenti ; et ubi est 
consuetudo, quod aspergatur sive effundatur aqua super caput 
sine immersione, ilia etiam observanda est." 

167 "Alsdann soil die Hebamm oder ein andere Frau das 
Kindlein auflosen^ und der Kirchendiener dasselbige auf die 

21 Q 



242 NOTES. 

Hand nekmen und die Gevatterleute bei den Handlein und 
Kopf angreifen und halten; und soil der Priester mit der 
andern Hand das Kindlein ausgewickelt dreimal mit Wasser 
reichlich begiessen, besprengen, und folgende Wort mit son- 
derm Ernst und Andacht gar fein langsam, laut, mit heller, 
deutlicher, verstandlicher Stimme sagen : N. Ich taufFe dich." 

168 u Baptizandi ritus accurate servetur : nee vero uUo mode 
confundatur ; ita scilicet, ut pro eoclesise usu, per episcopum 
probato, vel aquae infusione, vel immersione baptismus min- 
istretur.'^ 

169 « Ministratur baptismus triplici modo : immersione, in- 
fusione aquse et aspersione; sed immersionis modus cum 
antiquissimi in s. Dei ecclesise instituti ritusque sit, idemque 
in ecclesia Ambrosiana perpetuo retentus; ab ea mergendi 
consuetudine recedi non licet, nisi imminens mortis periculum 
instet ; tumque vel aquse infusione vel aspersione ministrabi- 
tur, servata ilia stata baptizandi forma.'' 

^^^ " Id parochus mergendo servabit, ut ab ea parte fontis 
baptismalis stet, ubi directo obtutu orientem spectet. In 
immersione hoc servabit, ut infantis latera manu utraque 
firmiter excipiens, illius supini occiput ter mergat, prime 
dicens: In nomine Patris, iterum, et Filii, tertio, et Spiritus 
Sancti. Qua in immersione animadvertet, ut, dum mergit, 
infantem ne Isedat, at aqua vere illius occiput immersione 
tangat." 

171 " Parochus infantem supinum a patrino sublatum utra- 
que manu excipit, ita ut dextra capiti ejus proprior sit : turn 
ter occiput mergit in aqua in crucis formam, et mergendo, si 
certo scit, ilium non esse baptizatum, explicate profert: N. 
Ego te baptizo in nomine Patris, et Filii et Spiritus Sancti. 

. Amen. Quse verba proferantur, dum ter mergit, semel, dum 
ait : N. Ego te baptizo in nomine Patris, iterum, dum ait : et 
Filii, tertio, dum dicit : et Spiritus Sancti. Amen." 

172 ii jjj eadem Ecclesia adest Baptisterium, et adsunt fontes 
separati a Baptisterio. 

" Ad sacri fontis consecration em parochi civitatis non con- 
veniunt. 

" Officium baptizandi pertinet ad duos sacerdotes qui appel- 
lantur Dogmani ; attamen ipsi non baptizant, sed habent sub- 
etitutum qui eorum vices supplet. 

" Baptizant per immersionem.'' 



NOTES. 243 

173 tc j)icit Presbyter puero, et ego baptizo te in nomine 
Patris, mergat semel; et Filii, mergat secundo; et Spiritus 
Sancti. Amen. Mergat tertio." 

^^* " Observent baptizantes trinam immersionem sen effu- 
sionem." 

^^^ " Da nehme er das Kind und tauche es in die Taufe, oder 
, . . begiesse es mit Wasser." 

1Y6 « Xutius et consultius fuerit, modica aqua baptizandum 
ter perfundere, quam ipsum in aquam mergere." 

^'^'^ " 1. Quod unum tantum baptisma sit et una ablutio, non 
qu8e sordes corporis tollere solet, sed quae nos a peccatis 
abluit. 

" 2. Per baptismum tanquam lavacrum illud regenerationis 
et renovationis Spiritus Sancti salvos nos facit Deus et ope- 
ratur in nobis talem justitiam et purgationem a peccatis, ut, 
qui in eo foedere et fiducia usque ad finem perseverat, non 
pereat, sed habeat vitam seternam. 

" 3. Omnes, qui in Christum Jesum baptizati sunt, in mor- 
tem ejus baptizati sunt, et per baptismum cum ipso in mortem 
ejus consepulti sunt, et Christum induerunt. 

" 4. Baptismus est lavacrum illud regenerationis, propterea, 
quia in eo renascimur denuo et Spiritu adoptionis obsignamur 
ex gratia (sive gratis)/' 

178 « j)gj. Diener nehme das Kind und frage, wie es soUe 
genennet werden. Alsdann begiesse ers dreimal mit Wasser 
auf sein Hauptlein, und spreche : N. Ich taufe dich," u.s.w. 

179 " Ego te baptizo in nomine Patris, +> ^t Filii, +, et 
Spiritus Sancti, +• Amen. Ad singulos cruces fundens 
baptismi aquam super caput baptizandi." 

180 « Patrino vel matrina vel utroque (si ambo admittantur) 
infantem tenente, sacerdos vasculo seu urceolo accipit aquam 
baptismalem, et de ea ter fundit super caput infantis in 
modum crucis et simul verba proferens semel tantum distincte 
et attente dicit : N. Ego te baptizo in nomine Patris, +, fundat 
primo, +, et Filii, fundat secundo, et Spiritus Sancti, -f? fundat 
tertio." 

^^^ " Ubi est consuetudo baptizandi per immersionem, sa- 
cerdos accipit infantem, et, advertens ne Isedatur, caute caput 
ejus immergit, et trina mersione baptizat, et semel tantum 
dicit; N. ." 



244 NOTES. 

182 a jj^ ecclesiis autem, ubi baptismus fit per mersionem, 
sive totius corporis, sive capitis tantum, sacerdos accipiat 
electum per brachia prope humeros . . . ter ilium vel caput 
ejus mergendo baptizet sub trina mersione, s. Trinitatem semel 
tantum invocando.'^ 

^^^ " Da nehme er das Kind und besprenge es dreimal mit 
Wasser, und spreche, und ich taufe dich/^ u.s.w. 

184 u j)p nehme er das Kind und taufe es mit Wasser, und 
spreche, und ich taufe dich," u.s.w. 

185 \y"allj in his History of Infant Baptism^ vol. ii. p. 303, 
says : " One would have thought that the old countries should 
have been the first that should have changed the custom from 
dipping to affusion, because in cold climates the bathing of 
the body in water may seem much more unnatural and dan- 
gerous to the health than in the hot ones. . . . But by his- 
tory it appears that the cold climates held the custom of 
dipping as long as any; for England, which is one of the 
coldest, was one of the latest that admitted the alteration of 
the ordinary way." 

186 u TQann nehme er das Kindlein in die linke Hand und 
besprenge es iiber dem Eiicken oder auf dem Haupte 
dreimal." 

187 i' Qn peut baptiser en deux manieres ; scavoir par im- 
mersion, en plongeant tout le corps de 1' enfant dans I'eau, ou 
par ablution, en versant une petite quantite d'eau sur le t^te, 
etc. II prend avec une petite burette de I'eau baptismate 
dans le bapti stair e, et en versera trois fois en forme de croix 
fur la tete de 1' enfant." 

188 "Benedictvs XIII. Pont. Max. 

Ord. Prjedicatorvm. 

HvMAN^ Eegenerationis Fontem 

Veteri Ritv Instavravit 

Anno Sol. MDCCXXV. 

Pont. SVI Anno. II." 

189 u Districte prsecipit sancta synodus, ut nemo posthac alia 
forma utatur, quam quae in Rituali probato prsescripta est, nee 
ullse alise cterimonise in ejusdem sacramenti administratione 
usurpentur, prseter eas, quae a majoribus nostris institutse, 
nobisque traditse, in Ecclesia Orientali servantur. Ut ni- 
mirum Sacerdos puerum omni veste nudatum accipiat dili- 
genter, et baptizet eum, sub trina immersione totum corpus 



NOTES. 245 

tegendo, Sanctissimam Trinitatem semel invocans, ac dicens : 
Ego te baptizo in nomine Patris, et semel immergat, et ex 
aqua educat, et Filii, et secundo immergat, et educat, et Spir- 
itus Sancti, et tertio immergat, et educat. Diaconus autem ad 
singulas immersiones respondeat, Amen. Ubi vero adulti 
sunt baptizandi, et maxime femine, pudori, et honestati con- 
sulentes, non permittimus, ut isti juxta antiquum morem 
vestibus suis nudentur, et in Baptisterium immergantur, ut 
supra de pueris dictum est ; sed volumus, ut illis caput tantum 
denudantibus, sacerdos super eorum caput efFundat aquam 
semel dicens, Ego te baptizo in nomine Patris, et iterum 
dicens, et Filii, et tertio dicens, et Spiritus Sancti. Quo ritu 
eflfundendi scilicet super caput aquam, vel etiam solum caput 
in aquam immergendi juxta locorum consuetudinem, sacerdos 
uti potest; sed tum maxime illo utatur, quando baptizandus 
vita periclitaretur, si in aquam totus immergeretur." 

190 a Nullus alio, quam per trinam infusionem, modo bap- 
tizet." 

191 *' Alsdann begiesse der Kirch endiener das Kind dreimal 
mit Wasser, und spreche mit heller, lauter, deutlicher Stimme : 
N. Ich taufe dich," u.s.w. 

192 a Licet baptism us fieri possit aut per infusionem aquae, 
aut immersionem, aut per aspersionem ; tamen modus, qui 
magis in usu est, scil. afFusio, pro hujatis ecclesiae consuetudine 
retineatur, ita, ut trina ablutione et non unica, caput, et non 
pectus, baptizandi perfundatur." 

193 u Y,n efFet le verb jSaTrril^G) — immergo — n'a qu'une seule 
acception. II signifie litteralement et perpetuellement plonger. 
Bapt^me et immersion sont done identiques, et dire, bapteme 
par aspersion, c'est com me si Ton disait immersion par asper- 
sion, on tout autre contresens de la m^me nature." 

^^* " BaTTTt^ei avTov 6 lepevg, opd-tov avrbv Karexcov koI ^TiS- 
Tcovra Kara avaroTidCj 7vey(x)v : BaTrr/^era^ 6 dov'kog rev i^eoi), 6 
delva, elq to bvojua rov ITarpof, a/ur/v^ nal tov Tiov, hfjLTjv^ Ka) 
Tov ^Ayiov livevfiarog, dju^v, vvv aal del^ nal elq tovq alcjvag rwi 
al6vo)v, 'Afjirjv, "EnaaTTf izpocp'^Gei^ Kardyuv avrbv, Kal avdyuv,' 

21* 



INDEX. 



A. 

Abelard, 109. 

Aberlin, Henry, 131. 

Abyssinian Church, baptism in the, 

182. 
^non, situation of, 23, 24. 
Agenda of Mentz, 145. 

, second Wiirzburg, 149. 

, Austrian, 149, 150. 

, second Bamberg, 154. 

, Magdeburg, 158. 

, Nuremberg, 158. 

'Alnum, 23. 

Albofleda, 76, 229. 

Alcuin, 95. 

Alford, 28. 

Ambrose, 60, 88, 205. 

Ambrosian ritual, 204. 

American Dutch Reformed 

Church, baptism in, 203. 
Anabaptists, 130, 133, 143, 165, 213. 
Apostolic baptism, 17, 18, 19, 20, 21, 

22. 
Apostolic Canons, 48, 68, 91, 120. 
Apostolical Constitutions, 65. 
Aquinas, Thomas, 144, 122, 213. 
Arians in Spain practise single 

immersion, 78, 81, 82, 120. 
Armandus Gasto von Rohan, 183. 
Armenians, ritual of, 84, 184. 
Armenian Church, baptism in, 196, 

208. 
Arnold, Rev. Dr. A. N., 205. 
Assemani, 184. 
Assembly, Westminster, 161, 163, 

168, 213. 
Athanasius, 53. 
Atto, Bishop of Vercelli, 103. 
Augsburg Bible, 127. 
Augusti, Dr. J. C. W., 5. 
Augustine, 64, 88. 



Baden ritual, 147. 

Bamberg Instructional, 185, 204. 



Bamberg liturgy, 128. 

second Agenda, 154. 

Baptism, apostolic, 17, 18, 19, 20, 21, 
22. 

, Armenian order of, 84. 

, clinic, 45, 46, 47, 49, 51, 83, 

197. 

, exegetical testimony concern- 
ing the act of, 28, 29, 30, 31, 32, 33. 

, historical testimony concern- 
ing the act of, 33, 34, 35, 36, 37. 

, infant, 122. 

introduced by John the Bap- 
tist, 9, 10, 11. 

in the Abyssinian Church, 182. 

in the American Dutch Re- 
formed Church, 203. 

in the Armenian Church, 196, 

208, 214. 

in the Baptist churches in 

England and the United States, 
211, 212, 214. 

in the cathedral at Milan, 34, 

204, 205. 
in a Calvinist Congregational 

church in England, 186. 

in the Church of England, 

195, 201, 208. 

in the Coptic Church, 184. 

in the Freewill-Baptist 

churches, 211. 

in the Gospels, 16, 17. 

in the Greek Church, 194, 196, 

199, 205, 206, 207, 214. 

in the Methodist Episcopal 

Church, 202, 211, 214. 

in the Nestoriau Church, 194. 

in the Presbyterian Church, 

202, 203, 209. 
in the Protestant Episcopal 

Church, 186, 201, 202, 209, 214. 

in the Roman Catholic 

Church. 200, 201, 204, 214. 

in the Russo-Greek Church, 

181, 190, 200, 208. 
, John's, 11, 13, 14, 15, 16, 22. 

247 



248 



INDEX. 



Baptism, lay, 107, 113. 

, Luther's order of, 178. 

of infants, oldest representa- 
tion of, 103. 

of Jesus by John, 15, 16. 

of proselytes, 9, 10, 11, 12, 13. 

, order of, in the Reformed 

church in Zurich, 138. 

, place of, 43. 

, place of Saviour's, 24. 

, representations of, in early 

art, 84, 85, 86, 87, 88. 

, Strasburg order of, 133, 

-, Venetian order of, 156. 

Baptist Quarterly, 215. 

Baptists, confession of New 
Hampshire, 190. 

, Freegrace, 185. 

Baptisteries, 88, 121. 

Baptistery of Constantine, 89. 

of Parma, 121, 153. 

of Pistoja, 124. 

of Ravenna, 85, 89. 

of San Sophia, 88. 

of Verona, 121. 

Baptizein, meaning of, 25, 26, 27, 
215-223. 

Barber, Edward, 158. 

Barnabas, Epistle of, 38, 47. 

Basil, 48, 56. 

Baxter, Richard, 175, 209. 

Bede, the Venerable, 79, 93. 

Belgic confession, 148. 

Benedictus XIII., 177, 244. 

Ben gel, 9. 

Bernard of Clairvaux, 110. 

Bernardo, Bishop, 121. 

Besangon, Council of, 150. 

Bethabara, 22, 24. 

Bethany, 22. 

Bible, Augsburg, 127. 

, Lower Saxon, 127. 

Bingham, 81. 

Blake, Rev. Thomas, 160. 

Blaurock, George, 130, 131, 238. 

Boldetti, 86. 

Bonaventura, 115. 

Borroraeo, Carlo, 151, 152. 

Bossart, Marx, 130, 131, 238. 

Bottari, 86. 

Bourges, Council of, 154. 

Brenner, 5, 83, 122. 

Brown, Rev. J. N., 190. 

Brubbach, John, 130, 131, 238. 

Bucer, 139. 

Bugati, 88. 

Bugenhagen, 135, 136, 137. 

Bullinger, 139, 151. 

Bunseu, Baron C. C. J., 5, 36, 52. 



Calvacasella, 85. 
Calvary, S., & Co., 6, 239. 
Calvin, John, 142, 166, 213. 
Canons, Apostolic, 48, 68, 91,120. 
Capito, 139. 

Catacomb of San Ponziano, 86. 
Catacomb of St. Calixtus, 85. 
Cataracta, village of, 230. 
Catechism, Anglican, 156, 171, 172. 
Cathcart, Rev. Dr. W., 6. 
Celichyth, Council of, 99, 122. 
Charlemagne, 95, 98. 
Chrysostora, 62, 83. 
Chrystal, Rev. James, 5, 198. 
Church of England, baptism in, 

195, 201, 208. 
Clark, Rev. J. H., 210. 
Clement of Rome, 65. 
Clinic baptism, 45, 46, 47, 49, 51, 83, 

197. 
Clovis, King, 74. 
Comber, Dean, 174. 
Con ant. Rev. Dr. T. J., 5, 25, 48, 
Conder, C. R., 23. 
Confession, Belgic, 148. 

, first Helvetic, 139. 

, of 1643, London, 160, 168. 

, of 1660, London, 171. 

, of 1689, London, 174. 

, New Hampshire Baptist, 190. 

, of Baptist churches in Bucks, 

Hertford, Bedford, and Oxford 

Counties, England, in 1678, 

172. 
, of Freewill-Baptist churches, 

191, 211. 

, of Moravian Anabaptists, 143. 

, of some Baptist churches in 

Somerset, England, in 1656, 170. 

, Presbyterian, 202. 

, Saxon, 146. 

, second Helvetic, 149. 

, Westminster, 170. 

Congregational Union of England 

and Wales, Declaration of, 190. 
Constantine, 88. 

, baptistery of, 89. 

Constitutions, Apostolical, 65. 
Conybeare, 31. 

Cornelius, Bishop of Rome, 46, 47. 
Cote, Dr. W. N., 5, 107, 121, 164. 
Council of Besangon, 150. 

Bourges, 154. 

Calcuith, 97. 

Carthage, 55. 

Cashel, 110. 

Celichyth, 99, 122. 



INDEX. 



249 



Council of Clermont, 114. 

Cologne, 116. 

Exeter, 118. 

Florence, 126. 

Neo-Csesarea, 83. 

Nicsea, 47, 50, 51. 

Msmes, 117, 120. 

Prague, 124. 

Ravenna, 119, 123, 124, 213. 

Toledo, 80, 82, 91, 102, 103, 120, 

212, 213. 

Trent, 141, 146. 

Tribur, 103. 

Utrecht, 118. 

Westminster, 113. 

Worcester, 113, 114, 120. 

Worms, 102, 120, 213. 

Zurich, 133. 

Cranage, Dr., 209. 

Cranmer, 114. 

Creeds, origin of, 50. 

Cremer, 27, 219, 223. 

Cromwell, Oliver, 161. 

Crosby, T., 5. 

Crowe, 85. 

Cunningham's Diss, on Ep. St. Bar.. 

223. 
Cutting, Rev. Dr. S. S., 6. 
Cyprian, 44, 49, 50, 212. 



D. 

De Wette, 30. 

Dionysius Exiguus, 68. 

Dollinger, 35, 199. 

Durant, Guillaume, 118. 

Dutch Reformed Church order of 

baptism, 203. 
Dwight, H. G. O., 196, 208. 



E. 

Edmund, Constitutions of, 113. 

Edwards, Morgan, 140. 

Edwin, King, 79. 

Eigbright, 121. 

Ellicott, Bishop C. J., 32. 

Ely, Bishop of, 207. 

England, ritual in the Church of, 

156, 201. 
Erasmus, 128. 
Espach ritual, 148. 
Eunomians, 69, 81, 212. 
Eunomius, 69. 
Eusebius, 50. 

Ewald's Jahrh. d. Bib. Wiss,y 217. 
Exeter, Council of, 118. 



P. 

Fabiola, 60. 

Featley, Dr., 158, 169. 

Ffoulkes, 24. 

Florence, Council of, 126. 

Font, baptismal, 107, 118, 167. 

Frankfort liturgy, 147. 

Frederic, Elector, 149. 

Freewill Baptist Confession, 191, 

211. 
Fritsche, 31. 

Fritz, John, or Frith, 1, 136, 137, 138. 
Fulbertus, 104. 
Fiislin, J. C, Beiiragen, etc., 2-38. 

G. 

Garrucci, 85. 
Geikie, 11. 
Gelasius, 72. 

Gemara, Babylonian, 13. 
Gennadius, 71, 72. 
German us, 93. 
Gersou, John, 125. 
Gilbert, 107. 

Goad by, Rev. J. J., 6, 159. 
Godet, 10. 
Gratus, 55. 

Grebel, Conrad, 131, 132, 239. 
Greek Church, baptism in, 194, 196, 
199, 205, 206, 207. 

, ritual in the, 1, 199. 

, Russo-, 200. 

Gregory the Great, 77, 81, 82, 212. 

, Bishop of Nyssa, 59. 

, of Nazianzen, 58, 90. 

, Presbyter of Antioch, 77. 

, the Monk, 126. 

, of Tours, 74. 

Grimm, C. L. W., 26, 217. 
Guericke, 35. 

H. 

Hackett, Rev. Dr. H. B., 24. 

Hamburg church discipline, 137. 
Helvetic Confession, first, 139. 

, second, 149. 

Henry II. of England, 111. 
Hernias, Shepherd of, 39. 
Herzog's ReaLencycl.^ 219. 
Hincmar, 100. 
Hippolytus, 43, 49. 
Hofling, J. W. F., 5, 122. 
Horn, Bishop, 151. 
Ho^ey, Rev. Dr. A., 6. 
Howard, Luke, 159. 
Howson, 31. 



250 



INDEX. 



Hubmaier, 131, 132, 133, 134. 
Hugo of St. Victor, 108. 
Hulsean Lectures, 223. 



I. 

Immersion, single, 69, 79-83, 91, 
95, 96, 99, 100, 117, 120, 125, 132, 
134, 137, 142, 145, 150-156, 158-162, 
164-177, 180, 185, 190, 191, 193, 
195, 198, 208, 209, 211, 212. 

, trine, 43, 48, 51, 54, 55, 58-60, 

62-64, 67-71, 74, 76-79, 81, 82, 91, 
94, 96-105, 107, 109, 110, 111, 113- 
115, 117-121, 124-126, 128, 139, 145, 
148, 153, 154, 156, 157, 178, 182, 183, 
185, 186, 188, 191, 192, 194, 196, 197, 
200, 205, 206-208, 212. 

in the Church of England at 

the present time, 208, 209. 

Irenseus, 39, 48. 



James of Edessa, liturgy of, 91. 
Jerome, 48, 59, 87. 
John Baptist, 216. 

of Damascus, 94. 

, Bishop of Regensburg, 128. 

Jones, Rev. Hugh, 204. 
Justin Martyr, 229. 

K. 



Kessler, 6, 132. 
Kiepert, 23. 
Kiffin, William, 159. 
Kurtz, 34, 51. 



Landsberger, Johannes, 134. 

Lan franc, 104. 

Lange, 28. 

Lay-baptism, 107, 113. 

Leander, Bishop of Seville, 81. 

Leidradus, 98, 120. 

Leo the Great, 70. 

Juda, 139. 

of Modena, 13. 

Lexicon, Cremer's Biblico- Theolog- 
ical, of New Testament Greek, 27, 
219. 

, Liddell and Scott's Greek- 
English, 26, 215. 

— — of Greek Usage in the Roman 
and Byzantine Periods, by Soph- 
ocles, 27, 218. 



Lexicon, Wilke's New Tesiameni 

Greek, Grimm's ed., 26, 217. 
Leyrer, 219. 
Lightfoot, 9, 24, 161. 

, Canon, 32. 

Limborch, 31. 
Liturgy, Bamberg, 128. 

, Frankfort, 147. 

, Scotch, 158. 

, Wiirzburg, 128. 

, Zurich, 148. 

London, Confession of 1643, 160, 168. 

of 1660, 171. 

of 1689, 174. 

Luther, 128, 136, 165, 178. 
Lyndwood, 125. 



M. 

Mabillon, 111. 
Macarius, 197. 
Macknight, 31. 
Magdeburg Agenda, 158. 
Magnus, 45, 49, 212. 

, Archbishop of Sens, 99. 

Maimonides, 13. 

Malan, Rev. S. C, 208. 

Mantz, Felix, 130, 238. 

Mark of Ephesus, 126. 

Maronite synod, 178. 

Martyr, Justin, 38, 47. 

Maximus, 170. 

Menno, 140, 141. 

Mennonites, 166, 180. 

Meutz, Agenda of, 145. 

Methodist Episcopal Church, order 

of baptism in, 202, 211, 214. 
Meurer, 136. 

Meyer, H, A. W., 10, 28, 29, 30, 33. 
Milan, baptism in the cathedral of, 

204, 205. 
Mishna, 10. 
Mosheim, 36. 
MiiUer, John, 131. 
Myconius, 139. 

N. 

Neander, 51, 217. 
Neo-Csesarea, Council of, 83. 
Nestorian ritual, 194. 
Netherlands, Council of, 117. 
New Hampshire Baptist Confes- 
sion, 190. 
Nic£ea, Council of, 47, 50, 51. 
Nismes, Council of, 117, 120. 
Novatian, 46. 
Nuremberg Agenda, 158. 



INDEX. 



261 



o. 

Olearius, 181, 182. 

Olshausen, 28, 30. 

Order of Baptism, Luther's, 128. . 

, Strasburg, 133. 

, Zurich, in Reformed Church 

of, 138. 

, Venetian, 156. 

Ordo, Romamis, 96. 

Ordo Romanus JT., 111. 

Origen, 39, 44, 49. 

Orleans ritual, 154. 

Osgood, Dr. Howard, 132, 141. 

Ottius, J. H., Annal. Anab., 238. 



Paciaudus, 86. 

Padua, Council of, 127. 

Paine, Prof. L. L., 37. 

Pallasonus, Johannes, 121. 

Palmer, Sir Roundell, 193. 

Palmer, Rev. William, 193, 195. 

Parma, baptistery of, 121, 153. 

Patriarch of Constantinople, 193, 
194, 205. 

Paulinus, 79, 95. 

Pelagius, Pope, 77. 

Peter Lombard, 110. 

Picart, Bernard, 180, 181, 182. 

Pindar, 217. 

Pistoja, baptistery of, 124. 

Plumptre, E. H., 28, 29. 

Pococke, Richard, 183. 

Pomeranian ritual, 149. 

Pomeranus, 135. 

Pope Adrian L, 97. 

Alexander III., 111. 

Benedict, 177. 

Celestine, 119. 

Leo I., 103. 

Leo III., 98. 

Leo X., 139. 

Paul III., 139. 

Paul v., 156. 

Pelagius, 77. 

Pius IX., 205. 

Stephen II., 94, 12L 

Vitalianus, 91. 

Pouring, 45-47, 72, 83, 84, 114, 116, 
121-127, 129, 132-135, 137, 138, 
142-145, 148, 149, 152, 156-158, 
161, 163, 165, 166, 170, 172, 176, 
179, 180, 183, 184, 186, 193, 200- 
204, 208, 209, 212. 

Prague, Council of, 124. 

Prayer, Book of Common, 144, 146. 



Prayer-book, revised under Charles 

II., 172. 

of Edward VI., 165. 

of James L, 155. 

Presbyterian Church in the United 

States, order of baptism in, 202, 

203, 209, 214. 

Confession, 202. 

Presbyterian, The, 210. 

Presbytery of Lackawanna, 210. 

Pressense, 34. 

Pride, Rev. E. W., 6. 

Proselyte baptism, 9, 10, 11, 12, 13. 

Protestant Episcopal Church in the 

United States, order of baptism 

in, 201. 
Pullus, 109. 

Q. 

QuiNTiLLA of Carthage, 41. 

R. 

Rabanus Maurus, 99. 
Ravenna, baptistery of, 85, 89. 

Council of, 119, 123, 124, 213. 

Remigius, 74, 76. 

Remy, 74. 

Reuss, 35. 

Rhynsburgers, 180. 

Richard, Earl of Warwick, 164. 

Riedermann, Peter, 143, 144. 

Ritual, Ambroslan, 204. 

, Baden of 1556, 147. 

, English Douay of 1604, 156. 

, Espach of 1560, 148. 

, Lower Saxon of 1585, 154. 

, Nestorian, 194. 

of the Armenians, 184. 

of Borromeo, 1576, 152. 

of Church of England, 201, 

208. 

of Elector Frederick of the 

Palatinate, of 1563, 149. 

of Greek Church, 200, 205, 206. 

of Orleans, 1581, 154. 

, Pomeranian, of 1569, 149. 

, RonMin, 157. 

now in use, 200, 204. ,^ 

of Paul v., 1614, 157. 

, Strasburg, of 1598, 155. 

of 1742, 183. 

— , Ulra, of 1747, 184. 

, Weimar, of 1661, 172. 

, Wurtemburg, 146. 

Robinson, History of Baptism, 5, 186^ 

Roman Catholic Church, ritual in, 
20. 



252 



INDEX. 



Kouse, John, 164. 

Russo-Greek Church, baptism in, 
181. 

s. 

Sadolet, James, 139. 

Salem, 23,24. 

Salisbury Use^ 106. 

San Sophia, baptistery of, 88. 

Sarum Manuale ad Usura^ 138. 

Savoy Conference, 172. 

Saxon Confession, 146. 

ritual, Lower, 154. 

visitation articles, 154. 

Schaff, Dr. P., 5, 33, 122, 144, 240. 

Schneckenburger, 215, 219. 

Scotch liturgy, 158. 

Scythopolis, 23. 

Selden, 174. 

Sears, Dr. Barnas, 238. 

Shalem, 23. 

Sharp, Dr., Archbp. of York, 176. 

Shepherd, the, 39. 

Sicainber, 75. 

Simpson on baptismal fonts, 167. 

Smith's Diet, of Antiquities^ 84, 89. 

Sohm's Hist. Wa/dshut, 238. 

Sophocles, E. A., 27, 218. 

Sozomen, 69. 

Sprinkling, 114, 119, 122, 123, 125, 
130-132, 135, 136, 143, 146, 147, 149, 
150, 152-156, 158, 159, 161-163,165, 
166, 168, 170-172, 174, 176, 186, 187, 
193, 202, 203, 205, 207, 209, 211, 212. 

Stanley, Dean A. P., 23, 24, 34. 

Starck, J. A., 6. 

Stephen, Bishop of Salona, 68. 

Stephen II., Pope, 121. 

Stourdza, Alexander de, 187. 

Strabo, Walafrid, 100, 120. 

Strasburg ritual, 155, 183. 

Stuart, Prof. Moses, 229. 

Succoth, 23. 

Swale, baptism in, 80, 230. 

Syra, Archbishop of, 207. 

T. 

Taylor, Bayard, 196. • 
Tavlor, Jeremy, 171. 
Tertullian, 39, 41, 42, 43, 48, 212. 
Thayer, Prof. J. H., 26. 
Tbeodolus, 71. 

Theodore, Archbishop of Canter- 
bury, 91. 
Theodoret, 69. 
Theodulphus, 98. 
Theophilus, 48. 
Theophylact, 105. 



Thiersch, 36. 

Tholuck, A., 30. 

Thomam, Rudolph, 130. 

Thring, Rev. E., 209. 

Toledo, Fourth Council of, 80, 82, 

91, 102, 103, 120, 212, 213. 
Towerson, Dr., 173. 
Toy, Dr. C. H., 215. 
Trent, Council of, 141. 
Tyndale, William, 135, 138. 

U. 

Ulimann, Wolfgang, 131, 132,239. 
Ulm ritual, 184. 
Usher, Archbishop, 170. 
Utrecht, Council of, 118. 



Valier, John de, Saint, 176. 
Venema, 36. 

Verona, baptistery of, 121. 
Victor, Hugo St., 108. 

W. 

Waddington, 35. 

Wall, W., 5, 72, 168, 166, 177, 240, 

244. 
Waterland, 48. 

Watson, Bishop of Lincoln, 147. 
Weimar ritual, 172. 
Wesley, John, 179. 
Westminster Assembly, 161, 163, 

168, 213. 

Confession, 170. 

General Council, 113. 

Whitaker, Dr., 166. 

White, Bishop William, 187. 

Wicliffe, John, 125. 

Wilke's Lexicon of Neiv Testament 

Greek, 26,217. 
William the Conqueror, 104, 106. 
Williams. Isaac, 192. 
Wilson, Bishop, 33. 
Winer, Eealworterbuch, 219. 
Worcester, Council of, 113, 120. 
Worms, Council of, 102, 120, 213. 
Wur tern burg ritual, 146. 
Wiirzburg liturgy, 128. 
second Agenda, 149. 



Zurich letters, 150. 

liturgy, 148. 

order of baptism, 138. 

Zwingli, 133, 134, 151, 239. 



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